MISSIONARY 
EXPLORERS 

AMONG  THE  AMERICAN 
INDIAN 


EDITED  BY 

M.G.HUMPHREYS 


IN     THE     SAME     SERIES 

Published    by    CHARLES     SCRIBNER'S    SONS 


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MISSIONARY  EXPLORERS 

AMONG  THE 

AMERICAN  INDIANS 


MARCUS    WHITMAN 
FROM    THE    STATUE    ON    THE    WITHERSPOON    BUILDING,    PHILADELPHIA 


MISSIONARY  EXPLORERS 

AMONG  THE 

AMERICAN  INDIANS 


EDITED  BY 

MARY  GAY  HUMPHREYS 


ILLUSTRATED 


NEW  YORK 

CHARLES  SCRIBNER'S  SONS 

1913 


E5\ 


Copyright,  1913,  by 
CHARLES  SCRIBNER'S  SONS 


Published  May,  1913 


PREFACE 

In  sketching  the  Hves  of  these  missionary  explorers,  wher- 
ever it  has  been  possible  to  use  their  own  narratives  this 
has  been  done.  In  the  cases  of  Father  Dyer  and  Stephen 
Riggs  this  was  easy,  with  their  autobiographies  within  reach. 

Concerning  Samson  Occum  I  have  depended  on  his  biog- 
raphy by  Mr.  William  De  Loss  Love,  and  to  him  my  grate- 
ful thanks  are  due.  This  material  has  been  supplemented 
by  other  extracts  from  Occum's  diary,  secured  through  the 
courtesy  of  Dartmouth  College,  in  whose  library  this  diary 
is  held  as  one  of  its  most  valued  possessions. 

The  bibliography  relating  to  Marcus  Whitman  is  exten- 
sive and  varied,  divided,  as  it  is,  into  two  camps.  After 
considering  these  with  some  care,  the  weight  of  evidence  is 
in  favor  of  those  who  wrote  at  the  time  and  on  the  scene, 
and  on  the  rare  letters  from  Whitman's  own  hand.  On 
these  statements  I  have  relied  rather  than  on  those  who 
have  had  a  theory  to  defend.  References  to  this  contro- 
versy, and  the  sources  from  which  it  sprang,  can  be  found 
in  the  recent  biographies  of  Marcus  Whitman  by  the  Rev- 
erend Doctor  Myron  Eells,  and  the  earlier  works  of  Mr. 
W.  A.  Mowry  and  Mr.  Oliver  Nixon,  which  have  been  lib- 
erally used,  and  to  whom  thanks  are  due,  and  to  Bancroft's 
History  of  the  Pacific  Coast.  M.  G.  H. 


267410 


INTRODUCTION 

A  Soldier  of  the  Cross  is  not  a  mere  phrase,  as  this  book 
illustrates.  There  are  few  careers  that  demand  more  mili- 
tant qualities  than  that  of  the  missionary.  If  he  takes  his 
Bible  in  one  hand  he  takes  his  life  in  the  other,  and  must  be 
prepared  to  maintain  and  defend  it. 

If  he  strives  to  conquer  he  must  also,  like  the  soldier, 
submit,  endure,  suffer.  Cold,  hunger,  fatigue,  danger  are 
part  of  his  portion.  Whether  it  is  China  in  our  day  or  the 
frontier  in  days  past,  he  must  be  as  ready  for  defence  as  to 
march  on.  Whatever  vicissitudes  that  befall  him,  he  must 
not  surrender. 

This  is  but  one  phase  of  his  calling.  There  are  few  that 
demand  more  varied  sorts  of  ability.  He  must  be  an  all- 
around  man,  preacher,  teacher,  diplomatist,  business  man, 
tradesman,  laborer  with  his  hands,  ready  to  turn  his  wit 
and  skill  of  whatever  sort  to  the  exigencies  of  the  moment. 
Samson  Occum  at  the  table  of  the  Countess  of  Huntingdon, 
or  making  wooden  pails  to  support  his  family  and  evolving 
the  far-reaching  views  of  a  statesman;  Father  Dyer  carry- 
ing the  mails  over  the  snow-covered  passes  of  the  Rockies, 
and  preaching  by  the  flaiing  lights  of  mining-camps;  Mar- 
cus Whitman,  dauntless  messenger  of  danger  to  his  coun- 
try, leading  his  companions  through  the  perils  of  the  desert, 
teaching  the  savage  to  sow  and  reap,  mending  the  body  as 
well  as  the  soul;    and  Stephen  Riggs,  with  the  army  in  its 

vii 


viii  Introduction 


work  of  rescue — these  are  all  men  whose  qualities  would  dis- 
tinguish them  in  any  walk  of  life. 

As  students  of  folk-lore,  language,  unwritten  history,  of 
customs  and  beliefs  reaching  far  down  into  the  roots  of  hu- 
man nature,  they  have  enriched  literature.  It  was  into  the 
hands  of  Doctor  Martin,  a  missionary,  that  the  Emperor  of 
China,  Kwang  Su,  placed  the  founding  of  his  university  for 
Western  learning. 

Nor  behind  these  are  those  faithful  women,  their  wives. 
Delicately  reared,  yet  making  light  of  their  hardships,  at- 
tending to  their  household  duties,  bringing  up  their  chil- 
dren, taking  part  in  all  the  activities  of  their  missions,  they, 
too,  have  braved  danger  with  courage  and  sometimes  met 
untoward  fate  with  heroism.  Such  are  the  missionaries' 
wives.     All  honor  to  these  soldiers  of  the  Cross. 


CONTENTS 


PAGE 


John  Eliot,  Apostle  to  the  Indians      ....  i 

Samson  Occum,  Mohegan 29 

David  Brainerd,  Missionary  to  the  Forests      .  93 

Marcus  Whitman,  Pathfinder  and  Patriot    .     .  119 

Stephen  Riggs,  Forty  Years  with  the  Sioux     .  185 

John  Lewis  Dyer,  Snow-Shoe  Itinerant    .     .     .  229 

Index 299 


ILLUSTRATIONS 

Marcus  Whitman Frontispiece 

FACING 
PAGE 

John  Eliot 4 

John  Eliot  Among  the  Indians 12 

The  Tree  Under  which  John  Eliot  Preached  in 

South  Natick,  Mass 20 

Samson  Occum 32 

The  Home  of  Samson  Occum,  Mohegan  ....  62 

The  Mohegan  Chapel,  1831 62 

David  and  His  Interpreter  on  the  Way  to  Phila- 
delphia   no 

Fort  Walla  Walla,  Washington 158 

The  Whitman  Mission  (Waiilatpu)  in  1843    .    .    .  180 

Mr.  Moore  Cocked  His  Revolver  and  Said  He 
Would  Shoot  Down  the  Man  Who  Attempted 

to  Leave 222 

John  L.  Dyer 232 

Cabin  at  Mosquito 270 


JOHN  ELIOT 
APOSTLE  TO  THE  INDIANS 


JOHN  ELIOT 
APOSTLE  TO  THE  INDIANS 


THAT  the  settlers  male  wyne  and  Incite  the 
Natives  of  the  Country  to  the  Knowledg  and 
Obedience  of  the  onhe  true  God  and  Saviour 
of  Mankinde,  and  in  the  Christian  Faythe,  which  is 
our  Royall  Intencion  and  the  Adventurers  free  Pro- 
fession, is  the  principall  Ende  of  this  Plantacion." 

This  is  an  extract  from  the  first  royal  charter  granted 
by  Charles  I  to  the  Massachusetts  Colony.  It  shows 
that  the  welfare  of  the  Indians  was  to  be  one  of  the 
colonists'  first  concerns.  This  these,  too,  recognized, 
and  the  first  seal  of  the  colony  had  for  its  design  an 
Indian  with  the  legend  "Come  over  and  help  us" 
proceeding  from  his  mouth. 

We  can  scarcely  understand  the  curiosity,  the  in- 
terest, and  the  theories  our  forefathers  brought  to  this 
task.  To  some  the  Indian  was  a  simple,  innocent 
child  of  nature;  to  others  he  was  a  savage  steeped  in 
iniquity.  The  most  ingenious  theory  was  that  the 
Indians  were  the  descendants  of  the  Lost  Tribes  of 
the  Children  of  Israel.  Learned  treatises  were  writ- 
ten on  this  subject;   and  this  seems  to  have  been  the 

3 


Missionary  Explorers 


iitst  opiiiicn  af  John  Eliot,  and  to  have  inspired,  to  a 
certain  extent,  his  method  of  dealing  with  them — a 
method  for  which  his  trained  mind  was  especially 
fitted. 

John  Eliot  was  a  Puritan  of  Puritans.  He  was  born 
at  Nasing,  in  the  county  of  Essex,  England,  and  was 
educated  at  Cambridge,  says  his  biographer,  where  he 
was  an  "acute  grammarian''  and  keen  in  tracing  words 
to  their  original  sources.  After  leaving  the  univer- 
sity he  became  a  school-master  in  the  school  of  Thomas 
Hooker,  at  Little  Baddow.  Hooker  was  a  non-con- 
formist, and,  owing  to  the  persecutions  of  Archbishop 
Laud,  fled  to  Holland.  John  EUot,  realizing  that 
there  could  be  no  opportunity  in  England  for  a  non- 
conformist school-teacher,  determined  to  go  to  the 
''wilderness  in  the  west,"  as  our  forefathers  were  ac- 
customed to  speak  of  the  New  World.  > 

He  accordingly  set  sail  in  the  "Lyon,"  with  a  com- 
pany of  sixty  persons,  among  whom  were  the  wife  and 
children  of  Governor  Winthrop.  The  "Lyon"  ar- 
rived amid  great  rejoicings  at  the  port  of  Boston, 
November  3,  163 1.  John  Eliot  was  at  this  time 
twenty-seven  years  old.  The  pastor  of  the  Boston 
church  having  gone  to  England,  leaving  Governor  Win- 
throp and  two  laymen  in  charge  of  "the  exercise  of 
prophecy,"  as  the  pastor's  duties  were  quaintly  phrased, 
these  were  now  turned  over  to  John  Eliot.  Meanwhile, 
there  arrived  on  a  later  ship  at  Boston,  a  young  lady 
named  "Anne,  and  gracious  was  her  nature,"  to  whom 


JOHN    ELIOT 


John  Eliot 


Eliot  was  married.  When  Pastor  Wilson  returned 
from  England,  John  EHot  gave  him  back  his  church 
and  removed  to  Roxbury,  and  it  was  here  he  first  came 
into  contact  with  the  Indians. 

This  was  in  rather  an  incidental  manner.  For  a 
Puritan  John  Eliot  had  a  somewhat  impulsive  and 
fiery  nature.  Curiously  enough  his  first  act  was  against 
the  Indians.  The  Pequots  were  at  war  with  the  Dutch 
and  the  Narragansetts,  and  were  anxious  to  secure 
the  friendly  offices  of  the  English.  Accordingly  they 
sent  two  Pequots  as  ambassadors  to  the  governor  with 
the  usual  present  of  wampum.  As  was  the  custom, 
the  governor  consulted  the  clergy,  and  the  result  of 
these  deHberations  was  that  the  governor,  on  behalf  of 
the  colony,  agreed  to  a  treaty  of  peace  with  the  Pe- 
quots on  condition  that  the  tribe  would  give  up  the 
murderers  of  some  Englishmen.  This  they  agreed  to 
do.  They  agreed  also  to  favor  the  settlement  of  an 
English  colony  in  Connecticut  and  to  furnish  four 
hundred  fathoms  of  wampum,  besides  forty  beaver 
and  thirty  otter  skins.  Wampum,  it  should  be  under- 
stood, had  been  made  legal  tender  by  the  whites.  It 
was  white  and  black;  the  white  was  formed  of  peri- 
winkle shells,  and  the  black  of  quahaug  or  clam  shells. 
It  was  reckoned  by  fathoms  and  parts  of  a  fathom, 
and  valued  at  from  five  to  ten  shillings  a  fathom. 

All  this  proceeding  displeased  John  Eliot,  and  he 
preached  a  sermon  at  his  Roxbury  church,  attacking 
the  governor  and  his  advisers  on  the  ground  that  the 


Missionary  Explorers 


people  of  the  colony  were  not  consulted — plehe  incon- 
sulta,  he  learnedly  expresses  it.  The  charter  did  not 
grant  to  the  governor  treaty-making  powers,  said  John 
Eliot,  with  that  jealousy  for  the  rights  of  the  people 
which  is  "characteristic  of  American  communities." 
Three  men  were  appointed  "to  deal  with  him."  The 
result  was  that,  after  much  discussion,  John  Eliot 
withdrew  his  opposition  on  the  ground  that  the  treaty 
was  for  peace;  if  it  had  been  for  war,  he  would  have 
stood  his  ground. 

For  some  time  he  had  been  studying  the  Indian 
language,  which,  as  we  know,  fell  in  with  his  tastes 
and  training.  He  writes:  "There  is  an  indian  living 
with  Mr.  Richard  Calicott  of  Dorchester,  who  was 
taken  in  the  Pequott  Warres,  though  belonging  to 
Long  Island;  this  Indian  is  ingenious,  can  read;  and 
I  taught  him  to  write,  which  he  quickly  learnt,  though 
I  know  not  what  use  he  now  maketh  of  it;  he  was  the 
first  I  made  use  of  to  teach  me  wordes  and  to  be  my 
interpreter."  He  took  this  Indian  into  his  own  family, 
and  from  him  learned  to  say  the  Ten  Commandments, 
the  Lord's  Prayer,  and  various  passages  from  the  Bible 
in  the  Indian  tongue.  With  this  slender  equipment 
Eliot  set  out  on  his  work. 

Like  all  other  Indians,  the  New  England  tribes  when 
not  at  war  spent  their  time  in  hunting,  fishing,  idle- 
ness, and  sleep.  Their  knowledge  was  confined  to 
their  material  wants.  They  knew  nothing  of  metals, 
and  the  Englishman  was  called  by  them  "knife-man," 


John  Eliot 


that  being  the  most  admired  thing  about  him.  To  the 
Indian  each  manifestation  of  nature  was  the  work  of 
a  god.  There  were  the  sun-god,  the  moon-god,  the 
god  of  the  thunder  and  the  hghtning.  Over  all  these 
was  a  supreme  Manitou,  who  Hved  in  the  far  West. 
There  was  also  another  great  being,  who  was  the  source 
of  all  mischief.  There  was  also  a  priesthood  of  both 
men  and  women,  who  were  called  powwows.  These 
were  also  the  doctors  and  magicians.  "If  we  pray  to 
God,  we  shall  have  to  give  up  our  powwows;  then 
who  will  cure  us  when  we  are  wounded  and  sick?'*  they 
asked!  One  of  the  few  converts  as  early  as  1622  was 
an  Indian  at  Plymouth,  by  reason  of  rain  falling  after 
a  prayer  in  the  Puritan  church.  If  the  white  man's 
God  was  thus  complaisant,  the  matter  was  worth  con- 
sideration. 

John  Eliot  now  felt  able  to  visit  the  wigwams  and 
talk  with  the  women  and  children.  His  first  visit  was 
made  on  the  28th  of  October,  1646,  to  a  village  which 
was  afterward  called  Nonantum.  This  was  near  what 
is  now  Newton,  and  has  the  distinction  of  being  the 
first  civilized  settlement  of  Indians  in  the  country. 
Eliot  and  three  friends  were  met  by  Waban,  who  is 
described  as  "the  chief  minister  of  Justice  among 
them."  Waban  received  them  in  the  English  manner, 
and  invited  them  to  his  wigwam  and  collected  the 
Indians  to  hear  him.  This  service  was  in  English  and 
interpreted.  A  curious  thing  happened.  In  his  text 
there  was   the  phrase  "say  to  the  wind."     Now  in 


8  Missionary  Explorers 

Indian  Waban's  name  means  wind;  so  when  the  inter- 
preter translated  it  as  "say  to  Waban/*  the  Indians 
understood  by  this  their  host  Waban,  and  this  greatly 
increased  Waban's  influence  among  them. 

When  EKot  had  finished,  he  asked  if  they  had  any 
questions  to  propose.  Then  occurred  what  we  have 
come  to  know  as  ** heckling."  The  Indians  had  many 
questions,  and  these  disclosed  the  working  of  the 
Indian  mind,  and  what  we  may  call  his  casuistry,  in  a 
manner  nowhere  else  to  be  found.  One  of  the  Indians 
had  tried  to  pray  in  his  own  language,  when  he  was 
told  to  sit  down,  for  God  did  not  understand  Indian. 
This  led  to  one  question.  Another  was  how  could 
man  be  in  the  image  of  God  since  it  was  expressly  for- 
bidden to  make  an  image  of  God.  A  third  asked,  if 
a  father  is  bad  and  his  child  good,  will  God  be  offended 
with  the  child  ^  thus  referring  to  the  Second  Command- 
ment. Again,  how  came  there  to  be  so  many  people 
in  the  world,  since  they  were  once  all  drowned .?  These 
questions  show  that  the  Indian  is  capable  of  more 
reflection  than  his  early  teachers  thought  possible. 
That  God  could  be  in  every  place  they  thought  quite 
possible,  since  the  sun  could  shine  in  many  places,  even 
across  the  great  water.  This  first  conference  lasted 
three  hours,  and  the  Indians  showed  no  fatigue,  but 
on  the  contrary  proposed  that  they  should  build  a  town 
and  live  together.  After  Eliot  had  given  the  men 
tobacco  and  the  children  apples,  they  separated. 

A  fortnight  afterward,  Eliot  went  again  to  Waban's 


John  Eliot 


wigwam,  where  he  talked  also  to  the  children.  This 
sermon  was  also  followed  by  questions.  Why  was  it, 
since  they  had  a  common  father,  that  white  men  dif- 
fered so  much  from  the  Indians,  particularly  in  their 
knowledge  of  their  father?  How  did  it  happen  that 
the  sea  was  salt  and  the  land  water  fresh  ?  Why  does 
the  sea  not  overflow  the  earth?  Then  a  difficult 
question  for  even  the  university  man,  John  Eliot.  If 
an  Indian  should  steal  goods,  and  not  be  punished  by 
the  sachem  or  by  any  law,  and  then  should  restore  the 
goods,  would  God  still  punish  him  for  his  theft?  This 
interview  was  continued  the  entire  afternoon. 

The  powwows  by  this  time  interfered,  and  when 
Eliot  went  for  the  third  time  he  found  the  Indians  in 
a  diflFerent  mood.  Understanding  the  reason  of  this, 
he  began  to  warn  them  of  the  devil  and  his  tempta- 
tions. This  made  the  Indians  serious,  and  they 
wanted  to  know  if  it  would  be  wrong  to  pray  to  the 
devil?  Whether  dreams  should  be  believed?  What 
is  a  spirit?  And  finally  why  did  the  EngUsh  call  them 
Indians?  To  these  questions  John  Eliot  merely  says 
he  gave  them  fit  answers. 

After  this  meeting  an  Indian  named  Wampas  came 
to  Roxbury  with  two  other  Indians,  his  son,  and  sev- 
eral children.  The  children  he  wanted  to  leave  with 
the  EngUsh  that  they  might  be  well  brought  up.  The 
two  Indians  wanted  to  be  servants  in  some  English 
family  that  they  might  be  in  the  true  way.  Mean- 
while Waban,   his   Indian   host,   began   to   tell  other 


lo  Missionary  Explorers 

Indians  all  the  strange  new  things  he  had  heard.  Fi- 
nally one  of  the  powwows  determined  to  have  nothing 
more  to  do  with  Chepian,  the  devil,  and  explained  to 
EHot  the  way  powwows  are  created.  First  you  have 
a  dream  in  which  Chepian  comes  in  the  form  of  a  ser- 
pent. The  next  day  you  tell  your  dream  to  your  com- 
panions, and  they  agree  that  this  must  be  an  intima- 
tion from  the  other  world  that  you  are  to  be  a  powwow. 
Then  the  Indians  get  together  and  dance  around  you 
for  two  days.  Henceforth  you  are  a  priest,  and  can 
cure  the  sick  by  incantations  and  strange  gestures. 
If  the  patient  dies,  you  are  reviled  and  perhaps  killed. 
In  any  case,  you  first  get  your  fee. 

In  December  there  was  a  fourth  meeting  at  Nonan- 
tum,  when  the  Indians  offered  all  their  children  for  a 
school;  but  for  this  they  had  no  money  to  pay.  One 
of  the  first  evidences  of  their  new  zeal  was  shown  by 
cutting  off  their  hair  and  wearing  it  English  fashion. 
As  the  Indian's  vanity  largely  lies  in  his  hair,  to  cut 
it  off  was  very  significant,  and  for  this  act  they  suffered 
not  only  ridicule  but  persecution  from  the  other  In- 
dians. The  result  of  these  four  meetings  was  that  the 
Indians  with  Waban  at  their  head  formed  a  settle- 
ment and  made  a  number  of  laws,  which  chiefly  re- 
lated to  cleanliness,  industry,  and  good  order.  Here 
are  some  of  the  laws: 

There  shall  be  no  more  powwows  among  the  In- 
dians. 

Whoever  steals  shall  restore  fourfold. 


John  Eliot  II 


That  the  Indians  may  be  brought  to  a  sense  of  the 
sin  of  lying,  for  the  first  He,  five  shilHngs,  the  second 
He  ten  shilHngs,  the  third,  twenty  shilHngs. 

They  must  pay  their  debts  to  the  EngHsh. 

No  Indian  must  enter  an  Englishman's  house  with- 
out knocking. 

No  one  must  take  an  EngHshman's  canoe;  the  pen- 
alty five  shillings. 

That  they  shall  wear  their  hair  covering  like  the 
English,  penalty  five  shillings. 

VThere  shall  be  no  allowance  to  pick  lice  and  eat 
them,  as  formerly;  penalty,  a  penny  a  louse. 

No  man  shall  have  more  than  one  wife. 

Whoever  shall  beat  his  wife  shall  pay  two  shillings. 

Thus  began  the  first  settlement,  which  was  called 
Nonantum,  the  name  being  chosen  by  their  English 
friends.  John  Eliot  gave  them  spades,  shovels,  mat- 
tocks, and  hoes  to  work  with,  and  a  sixpence  a  rod  for 
their  work  on  ditches  and  walls.  *'So  zealous  they 
were  that  they  called  for  tools  faster  than  he  could 
supply  them.  The  wigwams  were  now  much  better 
built,  the  poorest  surpassing  the  former  homes  of  the 
sachems.  They  used  the  bark  of  trees,  and  divided 
them  into  different  rooms.  They  fenced  their  grounds 
with  ditches  and  stone  walls,  and  began  to  practise 
agriculture.  The  women  were  not  behind;  John 
Eliot  had  secured  them  spinning  wheels,  and  they  be- 
came very  skillful  spinners.  In  the  winter  they  car- 
ried brooms,  baskets,  turkey,  and  eel-pots  to  the  near- 


12  Missionary  Explorers 

by  towns  and  sold  them.  In  the  summer  they  took 
berries,  grapes,  and  fish  to  the  English,  in  the  autumn 
and  spring  they  sold  venison,  cranberries,  and  straw- 
berries. Thus  in  time  the  Indian  instead  of  roaming 
worked  with  his  hands  for  himself  and  family." 

It  may  be  imagined  that  the  example  of  the  com- 
munity at  Nonantum  was  not  lost  on  the  neighbor- 
ing Indians.  At  Neponset  was  a  sachem  named  Cut- 
shamokin,  who  in  turn  became  John  Eliot's  host,  and 
meetings  took  place  in  his  wigwam.  One  of  the  first 
things  that  happened  concerned  Cutshamokin's  son, 
a  boy  of  fifteen,  who  got  drunk  and  behaved  badly  to 
his  father  and  mother.  Vainly  John  Eliot  tried  to 
teach  him  the  Fifth  Commandment.  The  boy  reluc- 
tantly was  got  to  say  **  honor  thy  father,"  but  refused 
to  add  "mother,"  and  moreover  said  that  his  father 
had  given  him  sack  to  drink.  This  Cutshamokin  ad- 
mitted. At  length  Eliot  advised  Cutshamokin  to  con- 
fess publicly  some  of  his  sins,  which  were  neither  few 
nor  light,  and  that  would  influence  his  son.  This  he 
did  before  all  the  Indians  in  the  wigwam,  and  the  boy 
was  so  impressed  that  he  made  a  humble  confession, 
and  he  and  his  father  and  mother,  with  their  arms 
around  one  another,  wept  until  "the  board  on  which 
they  stood  was  wet  with  their  tears." 

But  this  did  not  end  their  troubles  with  Cutsha- 
mokin, "whose  wild  passions  were  never  well  tamed." 
As  he  himself  said,  "My  heart  is  but  very  Httle  better 
than  it  was;   I  am  afraid  it  will  be  as  bad  again  as  it 


John  Eliot  13 


was  before.'*  The  Indians  wanted  to  form  a  town  at 
Natick  Hke  that  of  Nonantum.  This  Cutshamokin 
opposed  so  violently  that  he  frightened  the  Indians, 
who  stole  away.  Eliot  saw  that  he  must  meet  violence 
by  firmness,  and,  gazing  steadily  into  Cutshamokin's 
eye,  told  him  that  he  was  about  God's  business,  that 
he  feared  neither  him  nor  any  other  sachem  and  he 
would  go  on  with  the  undertaking.  This  silenced 
Cutshamokin  and  strengthened  EHot  with  the  other 
Indians. 

Shortly  after,  the  sachem  confided  to  Eliot  that  the 
reason  he  opposed  the  town  was  lest  he  should  lose  his 
income  as  sachem.  The  teaching  was  all  right,  but 
the  Indians  would  refuse  to  pay  him  tribute,  and  that 
was  the  reason  the  sachems  were  jealous  and  objected 
to  the  towns.  John  EHot  went  to  Boston  and  consulted 
the  magistrates  and  elders  concerning  this  objection. 
The  Indians,  hearing  of  this  statement  of  Cutsha- 
mokin, went  to  Boston  and  told  the  magistrates  that 
they  had  not  refused  to  pay  tribute  to  Cutshamokin. 
On  the  contrary,  they  had  given  him  twenty  bushels 
of  corn  at  one  time,  six  at  another;  they  had  spent 
several  days  hunting  for  him;  they  had  killed  him 
fifteen  deer;  they  had  built  him  a  large  wigwam  and 
had  broken  up  two  acres  of  land  for  him.  On  estimat- 
ing this  the  magistrates  found  it  amounted  to  thirty 
pounds.  Cutshamokin  was  very  sullen  over  this  re- 
sult of  his  complaints,  the  real  reason  being  his  loss 
of  power  over  the  Indians.     Being  still  intractable, 


14  Missionary  Explorers 

John  Eliot,  after  the  fashion  of  his  time,  preached  a 
sermon  at  him,  and  at  length  "brought  him  to  a  fair 
and  orderly  course  of  conduct." 


II 

Since  the  Indians  were  persuaded  to  give  up  their 
powwows,  it  became  necessary  to  provide  some  sub- 
stitute in  which  they  would  have  confidence,  in  case 
of  illness.  Eliot  then  appUed  to  his  English  friends 
for  some  one  to  instruct  them  in  suitable  medical 
remedies,  believing  also  that  with  the  help  of  the 
Indian's  knowledge  of  plants  many  new  remedies  might 
be  discovered  of  value  to  both  races. 

In  their  efforts  to  adopt  the  customs,  religion,  and 
ethics  of  the  palefaces,  the  Indians  were  confronted 
with  many  new  problems.  Gambling  was  one  of  their 
great  passions.  Now  they  wanted  to  know  if  they 
should  pay  the  gambling  debts  made  before  they  be- 
came "praying  Indians."  This  was  the  sort  of  ques- 
tion that  had  never  before  been  asked  of  the  Puritan, 
John  EUot.  He  confesses  to  being  embarrassed  by  it, 
involving  as  it  did  both  questions  of  honor  and  a 
countenance  of  gambling.  He  advised  them  to  take 
the  matter  before  a  magistrate.  This  did  not  satisfy 
them.  Then  after  giving  them  a  lecture  both  on  the 
sin  of  gambling  and  the  propriety  of  keeping  their 
promises,  he  advised  each  side  to  concede  half  of  the 
debt.     This  compromise  was  accepted. 


John  Eliot  15 


Another  difficult  question  was  presented.  The  re- 
ligious movement  had  brought  the  women  into  a  prom- 
inence they  had  never  before  had.  Many  of  these  had 
been  active  and  influential.  Nevertheless  John  Eliot 
believed  that  women  should  keep  silence  in  the  churches, 
and  the  Indian  women  were  told  that  if  they  had  any 
questions  to  ask  these  must  be  intrusted  to  their  hus- 
bands. One  of  these  women  was  the  wife  of  Wampas, 
who  asked  through  her  husband:  "When  my  hus- 
band prays,  if  I  say  nothing,  yet  my  heart  goes  along 
with  what  he  says,  do  I  pray?"  Another  woman 
very  subtly  put  the  question:  "If  my  husband  prays, 
can  he  with  a  good  conscience  beat  me?"  This,  how- 
ever, she  made  in  the  form  of  a  statement.  "Before 
my  husband  prayed,"  she  said,  "he  was  very  angry 
and  frowned;  but  since  he  began  to  pray,  he  has  not 
been  so  much  angry,  only  a  little."  This  the  preacher 
understood;  and  that  while  to  a  certain  extent  the 
husband  had  overcome  his  anger,  he  still  needed  further 
reformation. 

The  work  among  the  Indians  grew.  Tahattawan, 
the  sachem  at  Concord,  came  personally  to  hear  John 
Eliot,  and  summoning  his  chief  men  advised  them 
that  the  English  were  doing  a  good  work,  and  that 
they  should  imitate  it.  "For  what  have  you  gained," 
he  said,  "while  you  have  lived  under  the  power  of  the 
higher  sachems,  Indian  fashion?  They  only  sought  to 
get  what  they  could  from  you,  and  took  at  their  pleas- 
ure your  kettles,  your  skins,  and  your  wampum.     But 


1 6  Missionary  Explorers 

the  English,  you  see,  do  no  such  thing;  instead  of 
taking  from  you,  they  give  it  you." 

The  effect  of  the  sachem's  speech  was  to  win  them 
over,  and  they  drew  up  a  body  of  twenty-nine  con- 
clusions and  orders,  "relating  to  drunkenness,  lying, 
stealing,  powwowing,  neatness,  order,  cleanliness,  and 
had  morning  and  evening  prayer  in  their  wigwams." 

The  magistrates  now  set  up  a  court  specially  for 
the  Indians,  and  all  fines  were  to  be  devoted  to  build- 
ing their  churches.  The  Indians  began  to  wear  the 
clothes  of  civilization,  and  duly  cut  their  hair,  in  con- 
formance to  one  of  John  EHot's  most  cherished  preju- 
dices. Hair  was,  in  fact,  a  burning  question  in  the 
colony,  and  a  long-haired  man  was  subject  to  arrest. 
Now  and  then  the  English  ministers  would  come  out 
in  a  body  to  meet  the  Indians  and  their  questions, 
which  had  become  no  less  numerous  nor  acute.  We 
can  imagine  these  learned  theologians  and  the  red 
men  confronting  one  another,  and  trying  their  wits. 
One  of  the  questions  asked  was  "whether  the  devil  or 
man  was  made  first?"  "Why,  since  God  was  all-power- 
ful, he  did  not  kill  the  devil  and  have  done  with  him?" 
"If  a  man  should  be  enclosed  in  iron  a  foot  thick  and 
thrown  into  the  fire,  what  would  become  of  his  soul?" 

It  will  be  seen  that  the  learned  men  had  their  task 
before  them.  The  Indians  were  also  very  curious  con- 
cerning all  natural  phenomena,  and  started  inquiries 
about  the  causes  of  thunder,  Hghtning,  earthquakes, 
sun,  moon,  stars,  and  sea.     On  one  occasion  a  drunken 


John  Eliot  17 


Indian  startled  the  clergy  by  asking:  "Who  made 
sack,  Mr.  Eliot?  Who  made  sack?"  The  other  In- 
dians rebuked  him  for  asking  "a  pappoose  question." 
They  asked  also  what  would  become  of  their  children 
after  death  when  they  had  not  sinned.  Another  curi- 
ous query,  and  which  illustrates  the  acuteness  of  the 
Indian  mind,  was,  "Suppose  two  men  sin,  of  whom 
one  knows  he  has  sinned,  and  the  other  does  not  know 
it;  will  God  punish  them  both  aUke?" 

What  we  know  as  the  Blue  Laws  of  the  colony  were 
made  to  apply  equally  to  these  Indian  communities. 
One  Sunday  Cutshamokin*s  wife  went  to  fetch  water 
from  the  spring,  and  on  the  way  talked  with  other 
women  on  "worldly  matters."  For  this  she  was  pub- 
Hcly  rebuked  by  Nobantum,  the  Indian  teacher  for 
that  day.  She  was  evidently  able  to  hold  her  own,  for 
she  observed  that  he  had  done  more  harm  by  making 
talk  about  it  in  the  assembly  than  she  had  done  by 
getting  the  water.  Another  time  Waban,  who  was 
very  hospitable,  had  two  Indians  come  to  visit  him  on 
Sunday,  and  wishing  to  give  them  a  good  meal,  and 
knowing  just  where  a  coon  might  be  treed,  sent  two 
of  his  men  to  get  it.  These  cut  down  the  tree  and 
caught  the  coon.  The  other  Indians  were  much 
shocked  at  this,  and  Mr.  Eliot  was  called  on  to  take 
public  notice  of  the  offence.  Again,  an  Indian  who 
had  returned  to  his  wigwam  on  Sunday  found  that  the 
fire  had  gone  out.  He  took  a  piece  of  wood,  cut  it, 
and,  by  rubbing  the  pieces  together  Indian  fashion. 


1 8  Missionary  Explorers 

lighted  the  fire.  This  transgression  was  the  occasion 
of  another  public  lecture.  For  beating  his  wife  Wam- 
pas  was  made  to  stand  up  before  a  large  assembly, 
including  the  governor,  and  confess  his  fault,  meanwhile 
weeping  copiously. 

John  Eliot  now  carried  his  mission  farther  and  far- 
ther into  the  woods.  On  the  Merrimac  River  was  a  fa- 
mous "bashaba,"  or  great  sachem,  extending  his  power 
over  a  wide  extent  of  territory.  His  name  was  Passa- 
conaway.  Once  before,  John  Eliot  had  endeavored  to 
meet  him,  but  the  chief  fled,  pretending  that  he  thought 
they  were  trying  to  kill  him.  The  next  spring  Eliot 
tried  again,  and  visited  Pawtucket,  where  a  great  num- 
ber of  the  Indians  had  gathered  for  the  fishing.  This 
gathering  Eliot  compared  to  an  English  fair.  Here  he 
had  a  large  congregation  and  among  the  number  the 
old  chief,  who  rose  and  spoke  in  meeting,  and  begged 
John  Ehot  to  come  and  Hve  among  his  people,  and 
offering  the  best  of  his  land  for  the  purpose.  To  his 
people  he  said:  "Never  quarrel  with  the  English,  for 
if  you  do  they  will  root  you  out  of  your  land.  I  was 
once  as  much  of  an  enemy  to  them  as  I  could  be;  but 
it  was  all  in  vain.  I  counsel  you  never  to  contend  or 
make  war  with  them."  So  there  was  much  wisdom 
as  well  as  religion  in  Passaconaway's  change  of  mind. 
He  begged  EHot  also  to  found  a  central  town  to  which 
the  Christian  Indians  might  go. 

These  journeys  into  the  forest  were  very  weari- 
some.    As  he  could  not  Hve  Indian  fashion,  Eliot  had 


John  Eliot  19 


not  only  to  take  his  own  food  and  drink  but  to  carry 
presents  to  the  Indians.  Going  South  to  visit  some 
tribes  he  was  exposed  to  violent  storms  and  floods, 
without  finding  any  shelter.  From  Tuesday  to  Satur- 
day he  was  drenched  with  rain,  making  his  way  through 
the  swollen  rivers  on  his  horse,  which  eventually  be- 
came so  exhausted  that  Eliot  had  to  dismount  and  lead 
him.  Meanwhile  there  being  a  war  on  between  the 
Narragansetts  and  Mohegans,  he  was  subject  to  some 
danger.  When  the  Nashaway  sachem  heard  of  his 
peril,  he  sent  some  of  his  own  Indians  to  guard  him. 
Eliot  travelled  also  to  Cape  Cod,  where  he  found  not 
only  a  strange  dialect,  but  a  fierce  sachem,  whom  the 
English  called  Jehu,  who  had  promised  his  tribe  should 
listen  to  the  preacher,  but  at  the  appointed  hour  sent 
his  men  out  fishing.  Jehu  himself  came  in  late  and 
sat  sullenly  through  the  sermon.  Another  sachem, 
however,  rose  and  said  that  much  of  what  he  heard 
he  had  heard  from  his  fathers,  and  they  through  a  wise 
man  cast  on  the  shores.  This  seemed  to  confirm  a 
rumor  that,  three  years  before  the  Plymouth  settlers 
arrived,  a  French  ship  had  been  wrecked  on  the  coast, 
and  all  on  board  were  murdered  by  the  Indians  but 
two  or  three,  one  being  a  French  priest.  He  had  told 
the  Indians  that  God  would  destroy  them  for  their 
wickedness.  They  laughed  at  him;  the  Indians  were 
too  many  for  any  God  to  kill.  Shortly  after,  a  pesti- 
lence swept  multitudes  away.  This  had  made  a  great 
impression,  for  they  were  very  superstitious.     As  the 


20  Missionary  Explorers 

sachem  now  expressed  it,  his  "forefathers  knew  God, 
but  fell  into  a  deep  sleep  and  when  they  awoke  God 
had  forgotten  them." 

Eliot  had  still  to  contend  with  the  great  sachems 
and  the  powwows.  Uncas,  the  great  chief,  had  pro- 
tested to  the  assembly  at  Hartford  against  the  efforts 
to  convert  his  followers,  and  Massasoit  and  young 
Massasoit  had  set  their  faces  against  EHot.  The  cause 
in  each  case  was  the  loss  of  despotic  power.  In  many 
instances  Eliot's  Hfe  was  in  danger,  nothing  but  the 
fear  of  the  English  restraining  the  sachems,  who  took 
their  revenge  by  expelling  the  praying  Indians  from 
their  villages.  It  had  long  been  John  EHot's  desire 
to  found  a  central  town  for  his  Indians  a  little  re- 
mote from  the  British  towns.  He  now  secured  six 
thousand  acres  near  Natick  from  John  Speene,  a  grant 
which  was  confirmed  by  the  General  Court.  This 
settlement  occupied  both  sides  of  the  Charles  River, 
which  in  summer  could  be  easily  forded,  but  in  the 
spring  was  very  deep.  The  first  thing  the  Indians 
did  through  the  persuasion  of  John  Eliot  was  to  build 
a  foot-bridge,  eighty  feet  long  and  nine  feet  high  in  the 
middle.  This,  it  may  be  said,  was  the  first  piece  of 
modern  construction  ever  undertaken  by  the  Indians, 
and  although  rude  enough,  was  the  object  of  general 
admiration.  Their  town  was  laid  out  in  three  streets, 
two  on  one  side,  and  one  on  the  other  side  of  the  river. 
Lots  were  laid  out,  trees  were  planted,  the  fields  were 
sowed  with  grain,  and  in  building  the  houses  it  is  said 


John  Eliot  21 


with  pride  that  even  cellars  were  dug.  In  the  centre 
was  a  circular  fort  surrounded  by  trees  as  a  palisade, 
and  a  large  house,  English  style,  for  pubHc  meetings 
and  a  school.  "The  prophet's  chamber,"  as  it  was 
called,  was  for  John  Ehot's  especial  use.  This  house, 
with  but  a  day  or  two's  assistance  from  an  English 
carpenter,  was  built  entirely  by  the  Indians.  For  their 
own  use  the  Indians  still  preferred  their  wigwams. 

For  the  town  government  John  Eliot  went  to  Moses 
and  divided  the  community  into  hundreds,  and  ap- 
pointed rulers  of  hundreds,  rulers  of  fifty,  and  rulers 
of  ten.  Every  man  chose  his  own  ruler  of  ten,  who 
was  called  the  tithing  man,  and  looked  after  their  good 
conduct  and  general  welfare.  The  Indians  were  so 
pleased  with  their  new  town  and  form  of  government 
that  they  asked  John  Eliot  why  they  could  not  have 
a  fast  day,  as  they  observed  the  English  had.  He 
explained  to  them  the  occasion  of  such  a  solemnity, 
and  as  it  happened  such  an  occasion  came  around. 
Cutshamokin,  one  of  the  first  sachems  to  follow  John 
Eliot,  in  a  visit  to  a  neighboring  tribe,  the  Narragan- 
setts,  to  settle  a  quarrel,  "purchased  much  strong 
water"  and,  briefly,  got  drunk.  A  meeting  and  day  of 
fasting  and  humiliation  was  now  appointed  over  Cut- 
shamokin's  misconduct,  and  he  was  not  permitted  to 
take  part  until  he  had  made  public  confession.  Thus 
"the  blessed  day  was  finished,"  says  John  EHot,  and 
it  was  considered  the  first  formal  act  of  civil  polity 
among  the  North  American  Indians. 


22  Missionary  Explorers 

The  fame  of  the  settlement  went  abroad.  Where 
the  war-whoop  once  rang  out  and  the  wolves  howled 
was  now  the  home  of  "praying  Indians"  practising 
the  peaceful  arts  of  civilization.  Governor  Endicott 
and  the  leading  men  of  Boston  came  out  to  visit  them, 
heard  the  school-master  read  a  psalm  from  the  trans- 
lation of  John  Eliot,  listened  to  the  men  and  women 
sing  English  hymns  in  their  own  tongue,  admired  the 
foot-bridge  and  the  ingenious  manufactures  of  the 
Indians,  and  went  home  greatly  edified  by  this  work 
in  the  wilderness. 

However,  matters  were  not  always  so  harmonious. 
Some  of  "the  loose  and  unsound  part  of  the  praying 
Indians"  brought  in  several  quarts  of  fire-water,  which 
the  English  were  only  too  ready  to  sell  to  them.  One 
of  the  rulers  named  Toteswamp  sent  his  boy  of  nine 
for  some  corn  and  fish  to  the  place  where  these  Indians 
were  holding  a  drunken  revel.  One  of  them  gave  the 
boy  two  spoonfuls  of  rum;  another  put  the  bottle  to 
his  lips  and  made  him  drink  until  he  was  intoxicated. 
Then  they  said:  "Now  we  will  see  if  your  father  will 
punish  us  for  drunkenness,  since  you  are  drunk  as  well 
as  we."  The  Indians  now  began  to  fight,  and  the 
boy  lay  in  this  condition  all  night.  When  the  news 
was  reported  to  the  Indian  rulers  of  the  town,  they 
formed  a  court.  Toteswamp  was  one  of  its  members, 
and,  to  prove  his  loyalty  to  his  religion,  said  that  God 
required  him  to  punish  his  child,  who  was  guilty  in  not 
having  avoided   evil  company.     Although   the  other 


John  Eliot  23 


Indians  pleaded  for  the  boy,  he  insisted,  and  when  the 
three  Indians  who  were  drunk  were  taken  to  the  whip- 
ping-post and  given  each  twenty  lashes,  the  little  boy 
was  compelled  to  sit  in  the  stocks  for  a  short  while, 
and  then  be  publicly  whipped  by  his  father  in  the  pres- 
ence of  the  school-children.  This  incident  John  Eliot 
declared  to  be  **the  greatest  frown  of  God  he  had  ever 
met  in  his  work/' 

During  all  these  crowded  years  of  teaching,  preach- 
ing, and  building  a  new  civihzation  among  these  In- 
dians, John  Eliot  was  carrying  on  his  translation  of 
the  Bible  for  the  Indians.  The  length  of  the  Indian 
words,  the  absence  of  the  verbs  "to  have"  and  **to 
be,"  and  the  peculiarities  of  gender  made  this  task 
almost  impossible.  The  title,  for  example,  of  the  New 
Testament  in  Indian  is  "Wusku  Wuttestamentum 
Nul-Lordumun  Jesus  Christ  Nuppoquohwussuaoneu- 
mun."  In  endeavoring  to  state  that  Sisera  looked 
through  a  lattice,  he  found  that  he  had  written  that 
Sisera  looked  through  an  eel-pot.  In  Indian,  the 
genders  refer  to  things  as  either  animate  or  inanimate, 
and  not  as  male  or  female.  An  Indian  says  "horse 
mine,"  "rifle  good,"  "I  hungry"  without  the  inter- 
position of  any  auxiliary.  John  EHot's  Bible  was 
the  first  Bible  printed  in  the  western  world.  A  fine 
copy  was  sent  to  Charles  II,  who  had  come  to  the 
throne,  and  curiously  enough  it  was  to  the  merry  mon- 
arch it  was  dedicated.  Two  hundred  copies  strongly 
bound  in  leather  were  for  the  Indians.     It  should  be 


24  Missionary  Explorers 

added  that  the  Bible  was  set  up  by  an  Indian  whose 
name  was  James  Printer,  doubtless  from  his  calHng, 
and  it  was  six  years  in  the  press.  The  Indian  Bible  was 
followed  by  an  Indian  grammar,  a  Psalter,  and  Bax- 
ter's Call  to  the  Unconverted  and  The  Practice  of  Piety, 
which  proved  to  be  popular  books  among  the  Indians; 
also  an  Indian  primer.  By  all  this  the  friends  of  the 
education  of  the  Indian  were  so  encouraged  that  a 
brick  building  was  put  up  at  Cambridge,  called  the 
Indian  College. 

Just  as  John  Eliot's  work  had  reached  its  most 
prosperous  stage.  King  Philip's  war  broke  out.  Thir- 
teen stockaded  towns  had  been  added  to  that  of  Na- 
tick.  Massasoit,  the  great  sachem,  had  two  sons, 
Wamsutta  and  Metacum,  and  being  very  friendly  with 
the  English  asked  them  for  EngHsh  names  for  his  boys. 
In  answer  they  were  called  Alexander  and  PhiHp. 
Alexander  died  of  fever,  and  PhiHp  at  the  age  of  twenty- 
three  became  chief  of  the  Wampanoags.  The  attitude 
of  the  Pilgrims  to  the  Indians  is  expressed  in  Cotton 
Mather's  statement:  "The  heathen  people  whose  land 
the  Lord  God  has  given  to  us  for  a  rightful  possession." 
The  Indian  placed  little  value  on  his  land,  but  when 
he  saw  it  become  of  value  in  EngHsh  hands  he  was  dis- 
contented, and  troubles  over  land  were  frequent. 

The  colonists  beHeved  also  in  their  authority  over 
the  Indians  and  tried  to  exert  it.  But  Philip  proudly 
said:  "Your  governor  is  a  subject  himself.  I  will  not 
treat  except  with  my  brother  Charles  of  England." 


John  Eliot  25 


At  length,  after  several  years  of  making  and  breaking 
of  treaties,  war  broke  out  in  all  its  fury,  extending 
from  tribe  to  tribe.  It  is  not  necessary  to  go  into  the 
horrors  of  that  period.  The  terrified  whites  saw  evil 
portents  in  comets  shooting  burning  arrows  across  the 
sky,  in  the  northern  lights  taking  on  strange  shapes, 
in  the  thunder  of  hoofs  of  invisible  horsemen,  and 
unearthly  bullets  whistling  through  the  air.  Imagi- 
nation added  all  its  terrors  to  reality. 

PhiHp  beUeved  that  the  "praying  Indians"  would 
side  with  the  EngUsh;  and  to  the  whites,  frenzied  by 
massacres  and  untold  horrors,  an  Indian  was  merely 
an  Indian.  Thus  between  these  two  the  Natick  and 
other  Christian  Indians  suffered  terribly.  John  Eliot, 
who  counselled  humane  treatment,  was  assailed,  angry 
mobs  threatened  his  life,  and  as  a  traitor  he  was  warned 
to  prepare  for  death.  One  Rie  Scott  called  him  "an 
Irish  dog,  never  faithful  to  his  king  or  country,  the 
devil's  interpreter."  Notwithstanding  that  the  Chris- 
tian Indians  did  good  service  frequently  as  scouts, 
they  were  shown  so  little  mercy  that  at  last  some  did 
join  PhiHp's  party.  At  length  an  order  from  the  Gen- 
eral Court  required  that  they  should  all  be  taken  to 
Deer  Island,  and  their  towns  broken  up.  They  were 
removed  and  there  suffered  great  hardships.  The 
slightest  incident  served  to  rouse  the  Enghsh.  A  barn 
full  of  hay  burned  down.  This  was  attributed  to  the 
Christian  Indians.  Fourteen  men  went  to  their  wig- 
wams and  called  them  out.     When  they  came,  two  of 


26  Missionary  Explorers 

the  men  fired  upon  them,  and  a  number  of  the  women 
and  children  were  wounded.  The  other  Indians  fled 
to  the  forest,  where  they  were  exposed  to  cold  and 
hunger. 

Wherever  these  Indians  were  found  they  were  con- 
sidered the  prey  of  the  English  soldiers,  and  were 
plundered  of  all  they  had,  even  of  their  pewter  com- 
munion cups.  But  during  the  summer  a  number  of 
Christian  Indians  were  employed  against  Philip,  popu- 
lar feeling  against  them  having  somewhat  abated. 
These  proved  to  be  good  soldiers.  For  one  thing,  they 
taught  the  whites  something  of  Indian  warfare.  **The 
whites  always  kept  together,  and  were  as  easy  to  hit 
as  a  house."  The  Indians  scattered  and  held  green 
boughs  in  front  of  their  bodies  so  that  they  could  not 
be  distinguished  from  the  bushes;  for  this  reason  the 
whites  were  at  a  disadvantage.  These  Christian  In- 
dians, said  Judge  Gookin,  were  "brave,  adroit,  and 
adventurous,  and  in  the  summer  of  1676  have  taken 
and  slain  not  less  than  four  hundred  of  the  enemy." 

After  the  death  of  Philip  his  wife  and  son  were  taken, 
and  with  other  Indians  were  sent  to  the  West  Indies 
and  sold  as  slaves.  John  EHot  was  bitter  in  his  remon- 
strance at  this  inhuman  treatment  of  the  captives, 
but,  unable  to  effect  anything  with  the  colonists,  wrote 
to  England  to  his  friend  Robert  Boyle,  prominent 
among  Charles  IFs  councillors,  begging  that  he  search 
for  and  redeem  these  Indians,  some  of  whom  were 
carried  as  far  as  Tangiers.    An  effort  was  now  made  to 


John  Eliot  27 


again  collect  the  praying  Indians  into  their  towns. 
Some  were  settled  at  Nonantum,  some  at  Natick  and 
at  other  places.  But  these  were  so  poor  and  many 
of  them  widows  that  they  had  to  be  supported  by 
charity.  On  one  occasion  a  court  was  held  and  John 
EHot's  old  friend  Waban  made  a  speech,  thanking  his 
English  friends  in  the  name  of  the  other  Indians. 

The  rupture,  however,  was  too  deep;  there  were 
too  many  unhappy  memories;  the  bond  was  broken, 
and  the  Christian  Indians  could  never  again  recover 
their  friendly  sympathies  with  and  trust  in  the  whites. 
Moreover,  John  Eliot  was  now  an  old  man,  and  with 
the  rest  of  the  colonists  fell  into  discouragement  over 
the  accession  of  James  II. 

"There  is  a  cloud,"  he  said,  "a  dark  cloud  upon  the 
work  of  the  Gospel  among  the  poor  Indians."  The 
light  he  had  kindled  was  destined  to  go  out,  but  as  his 
biographer  says,  "Nonantum  and  Natick  will  be  ever 
names  of  beautiful  moral  meaning  in  New  England." 

Of  the  single-mindedness  and  generosity  of  John 
Eliot,  the  following  anecdote  is  told:  When  he  once 
went  to  get  his  modest  salary,  the  parish  treasurer, 
knowing  his  propensity  for  giving,  tied  the  money  in 
his  handkerchief  with  several  hard  knots.  As  John 
Eliot  was  on  his  way  home  he  stopped  to  see  a  family 
both  poor  and  sick.  He  blessed  them  and  told  them 
he  had  brought  them  relief.  Endeavoring  to  untie  his 
handkerchief  he  found  the  knots  too  hard.  In  his  im- 
patience at  the  difficulty  and  the  delay,  he  thrust  the 


28  Missionary  Explorers 

handkerchief  into  the  mother's  hand,  saying:  "Here, 
dear,  take  it,  I  beUeve  the  Lord  intends  it  all  for  you." 
When  too  old  to  preach,  and  unable  to  leave  the  house 
he  had,  the  slaves  of  his  neighbors  came  to  his  house 
for  instruction,  and  his  constant  companion  was  a 
blind  boy  whom  he  taught  to  repeat  chapters  in  the 
Bible. 

John  EHot  died  May  20,  1690,  at  the  age  of  ninety- 
three.     His  last  words  were:  "Welcome  joy.'* 

Thus  peacefully  passed  away  after  a  stormy  life  the 
first  and  greatest  apostle  to  the  North  American  Indi- 
ans. At  the  time  of  his  death  Cotton  Mather  wrote : 
"We  had  a  tradition  that  the  country  could  never  per- 
ish so  long  as  John  Eliot  lived."  Since  that  day  his 
memory  has  been  steadily  cherished.  "Show  me  where 
John  Eliot  preached  to  the  Indians,"  was  Dean  Stan- 
ley's first  request  on  visiting  this  country. 

The  Bible  John  Eliot  sent  to  England  is  now  one 
of  the  treasures  of  Jesus  College,  his  Alma  Mater,  at 
Cambridge;  and  the  latest  tribute  to  the  memory  of 
John  Eliot  took  place  on  the  204th  anniversary  of  his 
death,  when  a  memorial  window  was  dedicated  at 
Widford  in  the  church  where  as  an  infant  he  was 
baptized. 


SAMSON  OCCUM,  MOHEGAN 
PREACHER 


SAMSON  OCCUM,  MOHEGAN 
PREACHER 


ON  some  unknown  day  in  the  latter  part  of  the 
seventeenth  century,  an  Indian  of  the  Mo- 
hegan  tribe,  who  had  dwelt  in  the  region 
between  the  Shetucket  and  Quinebaug  Rivers,  moved 
southward  and  set  up  his  wigwam  west  of  the  river 
Thames  in  the  vicinity  of  Uncas  Hill,  the  ancient 
home  of  his  sachem." 

This  sachem  was  Uncas,  known  of  all  the  readers 
of  Leatherstocking;  the  Indian's  name  was  Tomock- 
ham.  Here  in  the  territory  of  which  Lyme,  Stoning- 
ton,  Bolton,  and  Pomfret  were  the  four  corners,  were 
the  tribal  lands  and  the  village  of  the  Mohegans,  now 
known  as  Ben's  Town,  in  distinction  to  John's  Town,  a 
half  mile  south,  Ben  and  John  being  sons  of  Uncas  and 
rival  chieftains.  Tomockham  and  his  sons  belonged  to 
the  party  of  Ben  Uncas.  The  eldest  of  Uncas's  sons, 
Joshua,  lived  about  a  mile  from  Uncas  Hill,  and  in  his 
wigwam,  in  the  year  1723,  Samson  Occum  was  born, 
his  mother  being  Sarah,  a  descendant  of  the  great 
Uncas.  Sarah  had  two  other  children,  Jonathan,  who 
was  a  soldier  in  the  Revolution,  and  Lucy,  wife  of  John 

31 


32  Missionary  Explorers 

Tantaquidgeon.  Tomockham,  we  are  told,  was  a 
mighty  hunter,  wandering  in  search  of  game  through- 
out the  hunting  season.  To  Sarah  fell  the  care  of  the 
wigwam  and  the  children.  As  an  Indian  mother,  she 
proved  to  be  a  woman  of  intelligence  and  force  of 
character. 

Of  his  childhood  Samson  Occum  writes  in  the  brief 
pages  of  the  autobiography  which  in  later  years  he 
began  to  prepare: 

"I  was  Born  a  Heathen  and  Brought  up  in  Heathen- 
ism till  I  was  between  i6  and  17  years  of  age,  at  a  Place 
Called  Mohegan,  in  New  London,  Connecticut  in  New 
England.  My  Parents  lived  a  wandering  life  as  did 
all  the  Indians  at  Mohegan.  They  Chiefly  Depended 
upon  Hunting,  Fishing  and  Fowling  for  their  Living 
and  had  no  connection  with  the  English,  excepting  to 
Traffic  with  them  in  their  small  trifles  and  they  strictly 
maintained  and  followed  their  Heathenish  ways,  cus- 
toms and  ReHgion.  Neither  did  we  cultivate  our  land 
nor  keep  any  Sort  of  Creatures,  except  Dogs  which  we 
used  in  Hunting,  and  we  Dwelt  in  Wigwams.  These 
are  a  sort  of  Tent,  covered  with  Matts  made  of  Flags. 
And  to  this  Time  we  were  unacquainted  with  the 
English  Tongue  in  general,  though  there  were  a  few 
who  understood  a  little  of  it." 

The  first  school  established  among  the  Mohegans 
was  in  the  year  Samson  Occum  was  born.  This  was 
by  Captain  John  Mason,  the  official  "guardian"  of  the 
tribe,  under  the  protection  of  the  Society  for  the  Prop- 


Samson  Occum,  Mohegan  33 

agation  of  the  Gospel.  It  was  the  custom  of  the  neigh- 
boring ministers  to  drop  in  now  and  then  and  examine 
the  children.  On  the  report  of  the  Reverend  EHphalet 
Adams  of  New  London  and  the  Reverend  Benjamin 
Love  of  Norwich,  we  learn  that  "while  some  read  in 
their  primers  and  others  in  their  Psalters,  they  all 
spelt  well,  and  some  were  able  to  read  ofF  a  Psalter 
roundly  without  spelHng";  also  that  they  could  "say 
the  Lord's  Prayer,  the  Ten  Commandments,  and  a 
pretty  deal  in  Mr.  Cotton's  Catechism  Milk  for  Babes. ^^ 

Young  Ben  Uncas  3d  was  one  of  the  star  pupils;  he 
was  indeed  so  promising  that  Mr.  Adams  took  him  in 
his  own  home,  and  after  five  years  "he  was  put  upon 
grammar  learning,"  with  the  intention  of  making  him 
a  preacher.  Subsequently  he  did  become  a  school- 
teacher until  he  succeeded  his  father  as  sachem.  Sam- 
son Occum  was  not  one  of  these  promising  pupils. 
He  says  of  himself: 

"Once  a  Fortnight  in  ye  Summer  Season  a  Minister 
from  New  London  [Rev.  Eliphalet  Adams]  used  to 
come  up  and  the  Indians  to  attend;  not  that  they  re- 
garded the  Christian  ReHgion,  but  they  had  Blankets 
given  to  them  every  Fall  of  the  year  and  for  these 
things  they  would  attend.  And  there  was  a  Sort  of 
a  School  Kept,  when  I  was  quite  young,  but  I  believe 
there  never  was  one  that  ever  Learnt  to  read  anything. 
And  when  I  was  about  ten  years  of  age  there  was  a 
man  [Jonathan  Barber]  who  went  about  among  the 
Indian  Wigwams,  and  wherever  he  could  find  the  In- 


34  Missionary  Explorers 

dian  Children  would  make  them  read,  but  the  Chil- 
dren used  to  take  Care  to  keep  out  of  his  Way:  and  he 
used  to  Catch  me  some  times  and  make  me  Say  over 
my  Letters  and  I  beheve  I  learnt  some  of  them.  But 
this  was  Soon  over  too,  and  all  this  Time  there  was  not 
one  amongst  us  that  made  a  Profession  of  Christianity." 

Imagination  pictures  these  good  Puritans  laying  hold 
of  the  little  Indians  of  the  woods  and  endeavoring  to 
entice  them  within  four  walls  to  learn  the  Psalter  and 
Mr.  Cotton's  Milk  for  Babes,  and  it  is  a  scene  not  with- 
out humor.  They  were  helped,  however,  by  the  con- 
version of  Sachem  Ben  Uncas  2d,  young  Ben,  and  his 
wife,  who  **on  profession  of  faith"  were  regularly  re- 
ceived as  members  of  the  First  Church  of  New  Lon- 
don. It  was  an  important  event  as  recorded  in  the 
Connecticut  archives. 

"Whereas  Sachem  Ben  Uncas  of  the  Moheag  In- 
dians hath  declared  that  he  doth  embrace  the  Christian 
religion,  which  is  the  only  instance  of  any  of  the  chiefs 
of  the  Indian  natives  in  the  Colony  becoming  Chris- 
tians, tho'  much  pains  has  been  taken  with  them.  The 
Assembly  being  willing  to  encourage  so  good  a  begin- 
ning, do  desire  his  Honour,  the  Governor  to  procure 
for  said  Sachem  a  coat  made  in  the  English  fashion, 
and  a  hat,  and  also  a  gown  for  the  said  Sachem's  wife, 
and  His  Honour  is  desired  to  draw  from  the  publick 
treasury  sufficient  Money  to  purchase  said  Coat  and 
Hat  and  Gown." 

"This  on  more  than  one  occasion  was  the  attire  in 


Samson  Occum,  Mohegan  35 

which  the  fathers  arrayed  their  Indian  converts  for 
the  Heavenly  course,"  says  Occum's  biographer. 

Shortly  afterward  arose  what  is  known  as  the  "Great 
Awakening,"  among  not  only  the  whites  but  the  In- 
dians of  this  region,  chiefly  through  the  efforts  of  the 
Reverend  George  Whitefield,  the  English  evangelist. 
Among  the  converts  was  the  "Widow  Sarah  Occum," 
her  husband  Joshua  having  died.  The  young  Samson 
also  fell  under  these  influences,  of  which  he  gives  the 
following  account: 

"When  I  was  16  years  of  age,  we  heard  a  strange 
Rumor  among  the  English  that  there  were  extraordi- 
nary Ministers  Preaching  from  Place  to  Place  and  a 
Strange  Concern  among  the  White  People.  This  was 
in  the  Spring  of  the  Year.  But  we  saw  nothing  of 
these  things  till  Some  Time  in  the  Summer,  when  Some 
ministers  began  to  visit  us  and  Preach  the  Word  of 
God;  and  the  Common  People  also  came  frequently 
and  exhorted  us  to  the  things  of  God  which  it  pleased 
the  Lord,  as  I  humbly  hope,  to  Bless  and  accompany 
with  Divine  Influences  to  the  Conviction  and  Saving 
Conversion  of  a  Number  of  us,  amongst  whom  I  was 
one  that  was  Impresst  with  the  things  we  had  heard. 
These  Preachers  did  not  only  come  to  us,  but  we  fre- 
quently went  to  their  meetings  and  Churches.  After 
I  was  convicted  I  went  to  all  the  meetings  I  could 
come  at,  &  continued  under  Trouble  of  Mind  about 
6  months,  at  which  time  I  began  to  Learn  the  English 
Letters,  got  me  a  Primer  and  used  to  go  to  my  English 


36  Missionary  Explorers 

Neighbours  frequently  for  Assistance  in  Reading,  but 
went  to  no  school.  And  when  I  was  17  years  of  age 
I  had,  as  I  trust,  a  Discovery  of  the  way  of  Salvation 
through  Jesus  Christ  and  was  enabled  to  put  my  trust 
in  him  alone  for  Life  &  Salvation.  From  this  Time 
the  Distress  and  Burden  of  my  mind  was  removed, 
and  I  found  Serenity  and  Pleasure  of  Soul  in  Serving 
God.  By  this  time  I  just  began  to  Read  in  the  New 
Testament  without  Spelling,  and  I  had  a  Stronger 
Desire  Still  to  Learn  to  read  the  Word  of  God,  and  at 
the  Same  Time  had  an  uncommon  Pity  &  Compassion 
to  my  Poor  Brethren  According  to  the  Flesh.  I  used 
to  wish  I  was  Capable  of  Instructing  my  poor  Kin- 
dred. I  used  to  think  if  I  could  once  Learn  to  Read  I 
would  Instruct  the  poor  Children  in  Reading  and  used 
frequently  to  talk  with  our  Indians  Concerning  Re- 
ligion. Thus  I  continued  till  I  was  in  my  19th  year, 
and  by  this  Time  I  could  Read  a  little  in  the  Bible." 

It  was  young  Cecum's  good  fortune  at  this  time  to 
meet  the  Reverend  Eleazar  Wheelock,  and  their  sub- 
sequent friendship  and  mutual  relationship,  which 
continued  through  life,  take  their  place  among  similar 
rare  and  important  relations  among  men  so  differently 
circumstanced  by  race  and  condition.  "My  Black 
Son,"  Doctor  Wheelock  calls  him  in  his  correspondence, 
while  Samson  paid  his  tutor  the  homage  rendered  at 
that  time.  Doctor  Wheelock  was  a  graduate  of  Yale 
College  and  a  Congregational  minister.  In  addition 
to  his  pastoral  duties  at  Lebanon,  he  took  a  few  young 


Samson  Occum,  Mohegan  37 

men  into  his  house  as  students.  Of  these  young  Occum 
heard,  but  he  shall  relate  his  own  story: 

"At  this  time  my  Poor  Mother  was  going  to  Leba- 
non, and  having  had  some  knowledge  of  Mr.  Wheelock 
and  Learning  that  he  had  a  number  of  EngHsh  Youth 
under  his  Tuition  I  had  a  great  Inclination  to  go  to  him 
and  to  be  with  him  a  week  or  a  Fortnight,  and  Desired 
my  Mother  to  Ask  Mr.  Wheelock  whether  he  would 
take  me  a  little  while  to  Instruct  me  in  Reading. 
Mother  did  so,  and  when  she  came  Back,  she  said  Mr. 
Wheelock  wanted  to  see  me  as  soon  as  possible.  So  I 
went  up  thinking  I  should  be  back  again  in  a  few  Days. 
When  I  got  up  there,  he  received  me  with  kindness 
&  compassion,  &  instead  of  staying  a  Fortnight  or 
3  weeks,  I  spent  4  years  with  him." 

That  Samson  does  not  seem  to  have  had  any  doubts 
but  that  he  would  be  received  among  these  youths  of 
different  race  and  color,  is  an  evidence  of  his  courage 
and  determination.  He  was  rightly  assured.  Doctor 
Wheelock  received  him  warmly,  and  we  find  him  inter- 
esting himself  among  his  friends  to  procure  his  ward 
"some  old  and  some  new  clothes."  The  Indian  boy 
is  said  to  have  first  lived  in  a  hut  near  by,  but  he  soon 
became  an  inmate  of  the  doctor's  home.  For  this 
Doctor  Wheelock  received  no  payment  other  than  per- 
haps the  Indian  mother's  services,  for  in  his  diary  in 
1744,  a  year  after,  Samson  writes:  "Mater  mea  et  Duo 
Libri  Ejus  venierunt  ad  Dominum  Wheelock  manere 
ibi  Tempore."     Pretty  good  for  an  Indian  boy  after  one 


38  Missionary  Explorers 

year's  schooling;  for  Samson  entered  December  6,  1743. 
In  those  days  the  study  of  the  classics  was  begun  very 
early,  and  continued  until  the  end  of  school  life.  At 
Dartmouth  College  is  preserved  a  copy  of  the  Lord's 
Prayer  in  Latin,  Greek,  and  French  on  a  sheet  of  paper 
inscribed  "Samson  Occum,  the  Indian  of  Mohegan, 
Ejus  Manus." 

After  a  time,  however,  we  find  the  Society  for  the 
Propagation  of  the  Gospel  contributing  sixty  pounds  a 
year  for  Samson's  support,  and  this  they  continued  while 
Samson  was  with  Doctor  Wheelock.  Concerning  this 
school,  which  subsequently  became  known  as  "Whee- 
lock's  Charity  Indian  School,"  after  the  plain-speaking 
manner  of  the  fathers,  we  learn  something  of  the  man- 
ner of  life  and  course  of  study  from  Mr.  John  Smith, 
a  Boston  merchant: 

"I  reached  his  house  a  little  before  the  evening  sac- 
rifice, and  was  movingly  touched  on  giving  out  the 
psalm  to  hear  an  Indian  youth  set  the  time,  and  the 
others  following  him  and  singing  the  tenor  and  bass 
with  remarkable  gravity  and  seriousness;  and  though 
Mr.  Wheelock,  the  schoolmaster  and  a  minister  from 
our  Province  (called,  as  I  was,  by  curiosity)  joined  in 
Praise,  yet  they,  unmoved,  seemed  to  have  nothing  to 
do  but  to  sing  to  the  Glory  of  God.  I  omit  Mr.  Whee- 
lock's  prayer,  and  pass  to  the  Indians;  in  the  morning 
when  on  ringing  the  school-house  bell  they  assemble  at 
Mr.  Wheelock's  house  about  five  o'clock  with  their 
master,  who  named  the  chapter  in  course  for  the  day. 


Samson  Occum,  Mohegan  39 

and  called  upon  the  near  Indian,  who  read  three  or  four 
verses,  till  the  master  said  'Proximus,'  and  then  the 
next  Indian  read  some  verses,  and  so  on  till  all  the  In- 
dians had  read  the  whole  chapter.  After  this,  Mr. 
Wheelock  prays,  and  then  each  Indian  parses  a  verse 
or  two  of  the  chapter  they  had  read.  After  this  they 
entered  successively  on  Prosodia,  and  then  on  Dispu- 
tations on  some  questions  propounded  by  themselves 
in  some  of  the  arts  and  sciences.  And  it  is  really  charm- 
ing to  see  Indian  youths  of  different  tribes  and  lan- 
guages in  pure  English  reading  the  word  of  God  and 
speaking  with  exactness  and  accuracy  on  points  (either 
chosen  by  themselves  or  given  out  to  them)  in  the 
several  arts  and  sciences;  and  especially  to  see  this 
done  with  at  least  a  seeming  mixture  of  obedience  to 
God,  a  filial  love  and  reverence  to  Mr.  Wheelock,  and 
yet  with  great  ambition  to  excel  each  other.  And  in- 
deed in  this  morning's  exercises  I  saw  a  youth  degraded 
one  lower  in  the  class  who  before  the  exercises  were  fin- 
ished not  only  recovered  his  own  place,  but  was  ad- 
vanced two  higher.  I  learnt  that  my  surprise  was  com- 
mon to  ministers  and  other  persons  of  Hterature  who 
before  me  had  been  to  visit  this  school,  or  rather  Col- 
lege, for  I  doubt  whether  in  colleges  in  general  a  better 
education  is  to  be  expected;  and  in  mentioning  this  to 
a  gentleman  in  this  town  who  had  visited  this  Seminary, 
he  acquainted  me  that  he  intended  at  his  own  charge 
to  send  his  son  to  obtain  his  education  in  mixture  with 
these  Indians.     There  were  4  or  5  of  these  Indians, 


40  Missionary  Explorers 

from  21  to  24  years  of  age,  who  did  not  mix  with  the 
youth  in  these  exercises;  these  I  learnt  were  perfected 
in  their  literature,  and  stand  ready  to  be  sent  among  the 
Indians  to  keep  schools  and  occasionally  to  preach  as 
doors  open.  On  my  return,  Mr.  Wheelock  accompanied 
me  a  few  miles;  and  on  passing  by  one  house,  he  said, 
here  lives  one  of  my  Indian  girls,  who  was,  I  hope  con- 
verted last  week;  and  calling  to  the  farmer,  he,  unper- 
ceived,  brought  the  young  girl  into  our  sight;  and  the 
pleasure  was  exquisite  to  see  the  savageness  of  an  In- 
dian moulded  into  the  sweetness  of  a  follower  of  the 
Lamb.'' 

David  McClure,  one  of  the  Indian  boys,  who  arrived 
later,  says:  **We  reposed  on  straw  beds  in  bunks,  and 
generally  dined  on  a  boiled  dish  and  Indian  pudding." 
Samson  Cecum's  biographer  further  pictures  the  scene: 

"Here,  then,  was  a  Httle  group  of  buildings — the 
center  of  a  country  parish — in  which  Doctor  Wheelock 
could  conveniently  carry  on  his  work.  The  meeting- 
house stood  on  the  green  where  the  two  main  roads 
crossed,  one  leading  from  Hartford  to  Norwich  and  the 
other  from  Middletown  to  Windham  and  Providence. 
It  was  a  simple  structure,  forty-six  feet  by  sixty- four, 
built  in  1748,  and  at  this  time  it  was  covered  with  a 
coat  of  sky-blue  paint.  As  an  encouragement  to  the 
school,  the  parish  voted  in  1755  to  set  apart  for  the 
boys  'the  pew  in  the  gallery  over  the  west  stairs,'  and 
in  1761  it  gave  the  'Indian  girls  liberty  to  sit  in  the  hind 
seat  on  the  woman's  side  below.'     At  times  these  pews 


Samson  Occum,  Mohegan  41 

must  have  been  filled  to  overflowing.  Some  of  the 
pupils,  both  boys  and  girls,  became  members  of  this 
church.  On  several  occasions  the  congregation  gath- 
ered here  on  the  Sabbath  was  honored  with  the  pres- 
ence of  Indian  chiefs  from  distant  tribes  bedecked  in 
royal  attire." 

There  were  two  acres  around  the  school-house,  where 
the  Indian  boys  were  taught  to  farm.  George  White- 
field  presented  them  with  a  bell,  which  was  "decently 
hung,"  and  they  were  also  called  to  prayers  and  lessons 
by  a  blast  from  a  conch  shell. 

Here  Samson  Occum  stayed  four  years,  studying  also 
Hebrew,  as  he  hoped  to  become  a  minister,  and  music, 
which  served  him  well  in  later  years;  and  acquiring, 
meanwhile,  the  refinements  and  amenities  of  social  life, 
which  were  also  important  in  his  after  career.  It  was 
first  intended  that  he  should  go  to  Yale  College,  and 
the  Reverend  Samuel  Buell  says  that  he  made  such 
"Progress  in  learning  that  he  was  well  fitted  for  Ad- 
mission into  College  that  he  would  have  entered  on 
his  Second  year." 

But  this  was  not  to  be.  Overstudy  had  strained  his 
eyes,  forbidding  further  use.  His  thoughts  were  now 
turned  in  another  direction;  he  would  immediately  set 
out  to  help  his  race.  While  at  school  he  had  now  and 
then  gone  with  his  tribe  to  Montauk  for  the  fishing. 
Here  he  varied  fishing  with  wandering  among  the  wig- 
wams holding  meetings.  In  this  way  he  had  become 
acquainted  with  the  Montauk  and  Shinnecock  tribes 


42  Missionary  Explorers 

and  learned  something  of  their  language.  The  Indians 
had  long  begged  Occum  to  settle  among  them  and  teach 
their  children.  He  now  applied  to  the  society  which 
was  supporting  him  for  permission,  and  it  was  "voted 
that  inasmuch  as  Samson  Occum  is  taken  off  his  studies 
by  a  pain  in  his  eyes,  that  Mr.  Williams  of  Lebanon  be 
asked  to  advise  in  the  affair  as  to  his  keeping  school  or 
engaging  in  manual  labor  and  in  the  meantime  they 
would  be  wiUing  to  keep  him  and  allow  what  is  neces- 
sary toward  effecting  a  cure." 

It  was  then  settled  that  Samson  should  go  to  Mon- 
tauk  for  six  months  as  an  experiment.  He  remained 
twelve  years  as  "school-teacher,  minister,  and  judge." 
The  first  winter  he  had  thirty  pupils,  teaching  in  the 
evening  those  who  could  not  come  in  the  day.  Occum 
had  never  heard  of  a  kindergarten,  but  he  had  kinder- 
garten methods  of  his  own. 

"Finding  that  the  children  could  distinguish  the 
letters  by  ear,  but  could  not  so  well  by  sight,  he  cut 
letters  out  of  paper,  pasted  them  on  cedar  chips,  and 
at  his  word  the  one  named  would  be  brought  to  him  out 
of  the  pile.  Such  ingenuity  was  characteristic  of  him 
in  his  teaching." 

Having  Hved  amid  the  comforts  of  the  home  of 
Doctor  Wheelock,  he  now  lived  in  a  wigwam,  following 
the  tribe  now  to  the  planting  grounds,  and  now  to  the 
forest.  On  Sunday  he  preached  three  times,  he  visited 
the  sick,  wrote  their  wills,  and  decided  disputes.  Among 
the  influential  Indians  of  the  Montauk  tribe  was  James 


Samson  Occum,  Mohegan  43 

Fowler,  who,  although  like  most  of  the  Indians  living 
near  the  whites  he  had  taken  an  English  name,  was 
living  in  a  wigwam,  and  an  Indian  by  custom  as  by 
inheritance.  His  children  went  to  school,  and  among 
them  was  Mary,  "intelligent,  virtuous,  and  comely," 
with  whom  Occum  now  fell  in  love.  We  are  told  that 
in  his  diary  his  "attention  was  very  much  divided 
between  the  Epistle  to  the  Thessalonians  and  this  In- 
dian Maiden."  He  consulted  his  adviser,  Mr.  Wil- 
liams, on  this  matter,  and  despite  Mr.  WiUiams's  advice 
"to  be  cautious,"  Occum  married  Mary. 

Notwithstanding  the  society's  agreement  to  aid  him, 
Occum  remained  very  poor.  In  addition  to  all  his 
duties,  he  hunted  and  fished  for  food;  he  cut  out  of 
wood  spoons,  ladles,  gun-stocks,  pails,  piggins,  and 
churns.  More  worthy  of  note  is  that  he  bound  old 
books  for  the  EngHsh  of  East  Hampton.  Meanwhile 
he  had  other  troubles  than  working  by  night  to  keep 
the  wolf  from  the  door  of  his  wigwam.  He  bought  a 
mare  and  she  fell  into  a  quicksand.  He  bought  an- 
other and  she  was  stolen.  A  third  died  of  distemper; 
the  fourth  had  a  colt  and  broke  her  leg;  soon  after  the 
colt  died.     After  that  Occum  walked. 

After  he  had  been  at  Montauk  a  year  and  a  half,  the 
Reverend  Aaron  Burr,  of  Princeton,  N.  J.,  hearing  of 
his  good  work,  invited  him  to  come  to  New  Jersey, 
having  secured  his  support  from  a  rich  Philadelphian. 
Occum,  however,  felt  that  his  health  required  an  out- 
door Hfe;  moreover,  the  Montauks,  now  desiring  to  live 


44  Missionary  Explorers 

more  civilized  lives,  needed  him.  It  is  significant  of 
the  place  that  Samson  Occum  had  so  achieved  that  he 
became  a  bone  of  contention  among  the  different  Chris- 
tian societies.  The  Scottish  Society  desired  to  send  him 
on  a  mission  to  the  Cherokees.  The  Boston  Society 
offered  him  thirty  pounds  more  to  be  ordained  and 
become  a  Congregational  minister.  Doctor  Wheelock, 
however,  interposed  and  recommended  that  this  cere- 
mony be  performed  by  the  Long  Island  Presbytery. 
Thus  Occum  became  a  Presbyterian  minister,  preaching 
his  trial  sermon  from  the  text,  "They  that  dwell  in  the 
wilderness  shall  bow  down  before  him,  and  his  enemies 
shall  lick  the  dust."  The  sermon  was  successful. 
Doctor  Samuel  Buell  exclaims:  "He  is  an  ornament  to 
the  Christian  religion  and  the  Glory  of  the  Indian 
Nation."  Occum,  in  writing  the  details  of  the  occasion, 
says:  "Laus  te  Deum.  Thus  the  Solemnity  ended." 
The  Cherokee  Indians  having  gone  on  the  war-path, 
it  was  determined  to  send  him  on  a  mission  to  the 
Oneidas.  Shortly  after,  Occum  received  a  letter  from 
the  Reverend  WiUiam  Kirkpatrick,  in  which  is  the  fol- 
lowing extract: 

"New  York,  Novr  25*^  1760 
"RevdSir. 

"Having  been  called,  in  this  last  Summers  Campaign, 
to  act  in  the  Capacity  of  Chaplain  to  the  N.  Jersey 
Regim*.  commanded  by  Col.  Peter  Schuyler,  I  think 
it  my  Duty  to  inform  you — ^That,  in  our  March  from 


Samson  Occum,  Mohegan  45 

Fort  Stanwix  to  the  Oneida  Lake,  we  happened  to  meet 
with  a  Number  of  the  Oneida  Indians,  who  seemed  to 
pay  a  great  Respect  to  that  sacred  Character,  which, 
from  my  Apparel,  they  easily  imagined  I  sustained — 
and  upon  entering  into  Conversation  with  them,  they 
agreably  surpriz'd  me  by  discovering  an  earnest  Desire 
of  having  a  Minister  setled  among  them — They  in- 
formed me  that  they  had  collected  together  (I  think) 
300  Dollars  for  erecting  an  House  of  Worship,  which 
would  be  applied  to  that  Purpose  as  soon  as  they  cou'd 
get  a  Minister — ^They  likewise  informed  me  that  they 
had  their  Children  baptized  by  Ministers  in  their  oc- 
casional Visits — and  desired  me  to  marry  a  Couple 
which  I  complied  with — ^They  appear  to  have  consider- 
able Notions  of  a  Supreme  Being,  and  of  Revealed  Re- 
ligion— and  there  are  two  Indians  of  their  Nation  who 
attempt  something  like  Preaching  on  the  Sabbath  Days. 
I  was  further  informed  by  them  that  not  only  their  own 
Nation  of  the  Oneidas,  But  also  their  Cousins,  the  Tus- 
caroras  were  willing  to  join  in  this  Affair — and  they 
pressed  it  upon  me  to  endeavor  to  send  them  a  Minister, 
and  promised,  if  I  did,  they  would  be  Kind  to  him." 

This  letter  refers  to  two  Indians  who  had  been  preach- 
ing among  the  Oneidas.  One  was  distinguished  by 
the  name  of  Gwedelhes  Agwerondong,  fortunately 
known  under  the  name  of  "Good  Peter,"  of  the  Eel 
clan  of  Oneidas,  living  on  the  Susquehanna,  and  the 
greatest  orator  of  the  Six  Nations.  The  Scotch  So- 
ciety now  voted,  "That  the  Reverend  Mr.  Wheelock  of 


46  Missionary  Explorers 

Lebanon  be  desired  to  fit  out  David  Fowler,  an  Indian 
Youth,  to  accompany  Mr.  Sampson  Occum,  going  on  a 
Mission  to  the  Oneidas,  that  said  David  be  supported 
on  said  Mission  for  a  Term  not  exceeding  4  Months,  and 
that  he  endeavour  on  his  Return  to  bring  with  him  a 
Number  of  Indian  Boys,  not  exceeding  three,  to  be  put 
under  Mr.  Wheelock's  Care  and  Instruction." 

David  Fowler,  who  has  been  called  the  "Mercury  of 
the  Indian  Missions,''  was  the  young  brother  of  Ce- 
cum's wife,  Mary.  He  was  a  lad  of  both  spirit  and 
humor  as  well  as  of  devotion.  His  pen  was  much  more 
alert  than  that  of  Occum,  and  we  are  indebted  to  it  for 
much  that  happened  among  the  Oneidas.  It  is  re- 
corded that  on  June  10,  before  Doctor  Wheelock's 
house  and  in  front  of  the  sky-blue  meeting-house  was 
an  interested  group,  consisting  of  the  doctor  and  his 
wife,  young  Samuel  Kirkland,  and  some  Indian  boys. 
Two  horses  were  led  out,  and  on  their  backs  sprang  a 
Mohegan  in  his  prime  and  a  spirited  young  Montauk. 
It  was  thus  that  Samson  Occum  and  David  Fowler 
set  out  to  make  their  way  through  the  trackless  forest 
for  hundreds  of  miles  as  the  first  missionaries  to  the 
Oneidas.  Their  journey  was  by  way  of  New  York  City, 
where  Samson  was  to  take  counsel  of  his  society.  A 
part  of  this  journey  Samson  sets  down  in  quaint  Eng- 
lish and  with  shrewd  observation  of  the  ways  of  the 
white  man: 

"  Wedensday,  June  y^  10  about  3  p.  M.  Brother  David 
and  I  took  leave  of  Mr.  Wheelock  and  his  Family  and 


Samson  Occum,  Mohegan  47 


Sot  out  on  our  Journey  for  Onoyda  by  way  of  New 
York — Reached  Heartford  about  9  at  night — Lodged 
at  Captain  Bulls,  and  were  kindly  treated — the  man 
seemed  to  be  Truly  Religious,  keep  very  good  order  in 
his  House. 

"Thirsday,  June  y^  11  about  9  in  the  Morning  We 
Sot  out  on  our  Journey  and  got  about  6  Miles  West- 
ward of  N.  Haven  and  Lodged  at  one  WoodrofFs. 

"Fryday,  June  y®  12 — Sot  out  Early  in  the  Morn- 
ing, got  to  Stanford  at  Night  Lodged  at  a  Certain 
Tavern. 

"Saturday,  June  y^  14.  Went  on  our  way,  got 
within  5  mile  of  the  City  of  New  York,  and  turnd  in 
at  one  Mr.  Goldsmiths. 

"Sabbath,  June  y^  15.  Taried  at  Goldsmiths,  we  did 
not  go  to  the  City  for  Pubhck  Worship  for  fear  of  Small 
Pox  being  informed  very  brief  (sic)  right  there — But 
I  never  saw  a  Sabbath  Spent  so  by  any  Christians  Peo- 
ple in  my  Life  as  some  Spent  it  here.  Some  were  Riding 
in  Chairs,  Some  upon  Horse-back,  orthers  traveling 
foot.  Passing  and  Repassing  all  day  Long,  and  all  Sorts 
of  Evil  Noises  Caried  by  our  Door.  Drunkards  were 
Realing  and  Stagaring  in  the  Streets,  others  tumbling 
ofF  their  Horses,  there  were  others  at  Work  on  their 
Farms,  and  (if)  any  people  ever  under  the  Heavens 
Spoke  Hell's  Language,  these  People  did,  for  their 
Mouths  were  full  of  Cursings,  Prophanings  God's  Holy 
Name — I  greatly  Mistake  if  These  were  not  the  Sons 
and  Daughters  of  BeHal. 


48  Missionary  Explorers 

**0  thou  God  of  Heaven,  thou  yt  Hast  all  the  Hearts 
of  the  Children  of  Men  in  thy  Hands,  Leave  me  not  to 
Practice  the  Works  of  these  People,  but  help  me,  O 
Lord,  to  take  warning  and  to  take  heed  of  myself 
according  to  thy  Holy  Word,  and  have  mercy  upon 
the  Wicked,  Convince  and  Convert  them  to  thy  Self, 
for  thine  own  glory. 

"I  have  thought  there  was  no  Heathen  but  the  Wild 
Indians,  but  I  think  now  there  is  some  EngHsh  Heathen, 
where  they  Enjoy  the  Gospel  of  Jesus  Christ  too.  Yea, 
I  beHeve  they  are  worse  than  y®  Savage  Heathens  of  the 
wilderness, — I  have  thought  that  I  had  rather  go  with 
the  meanest  and  most  Dispis'd  creature  on  Earth  to 
Heaven,  than  to  Go  with  the  greatest  Monarch  Down 
to  Hell,  after  a  Short  Enjoyment  of  Sinful  Pleasures 
with  them  in  this  World — I  am  glad  there  is  one  defect 
in  the  Indian  Language,  and  I  believe  in  all  their  Lan- 
guages they  Can't  Curse  or  sware  or  take  god's  Name 
in  Vain  in  their  own  Tongue. 

"Monday,  June  y^  15,  to  the  City,  and  were  Con- 
ducted to  M'^  Well's  at  fresh  waters  and  were  Very 
Kindly  receiv'd  by  him  and  by  all  his  Family.  I  be- 
lieve the  fear  of  God  [is]  in  their  House  and  this  was 
our  Home  as  long  as  we  Stay'd  in  the  place.  The  Peo- 
ple of  the  City  were  Extreamely  kind  to  us  there  was 
not  a  Day  Scarsly,  but  that  I  was  invited  to  Dine  with 
one  Gentleman  or  other.  The  Ministers  of  all  Sects 
and  Denominations  were  uncommonly  kind  to  me — my 
Friends  Increased  Daily  while  at  New  York." 


Samson  Occum,  Mohegan  49 

At  New  York  Occum  found  his  society  halting  over 
the  dangers  they  feared  he  would  encounter,  and  the 
money  was  not  raised.  He,  however,  informed  the 
commissioners  that  he  had  but  one  Hfe,  and  he  pro- 
posed to  go  at  all  hazards.  This  determination  over- 
came their  fears,  and  the  money  was  raised.  He  was 
also  provided  with  a  letter  to  General  Amherst.  Thus 
equipped,  the  two  again  set  forth. 

"Thirdsday,  June  y®  25  we  left  New  York  and  went 
on  our  Journey,  Reach'd  Peekskills  at  Night — 

**  Fryday,  June  26  Sot  out  very  Early  in  the  Morning 
and  we  made  it  Night  at  Rynbeck. 

"Saturday,  June  y®  27  Sot  out  very  Early,  and  made 
it  Night  between  Claverack  and  Kinderhook — 

"Sabbath,  June  y®  28.  Went  to  Kinderhook  about 
five  Miles,  and  there  Stopt  all  Day, — but  did  not  go  to 
Publick  Worship,  Because  the  People  were  Barbarians 
to  us  and  we  to  them,  in  our  Toungs,  they  were  Dutch. 

"Monday,  June  y^29  left  the  Place  very  Early,  and 
got  to  Albany  about  12  o'c  and  were  Conducted  to  one 
M''  Hants  Vn  Santvoord  &  taried  there  and  the  People 
in  Albany  were  very  kind  to  us,  I  went  to  wait  upon  his 
Excellency,  Gen".  Amherst  the  After  Noon  after  we 
got  to  Albany,  but  he  was  busy  and  I  Coud  not  see 
him,  one  of  his  waiters  Came  out  to  me,  and  told  me  I 
should  have  the  Generals  Assistance  and  I  should  make 
my  Appearance  about  10  in  the  Morning. 

"Tuesday,  June  y*  30.  I  made  my  Appearance  be- 
fore his  Excellency  at  the  Time  Apointed  according  to 


50  Missionary  Explorers 

orders,  his  Excellence  Met  me  at  the  Door  and  told  me 
he  had  wrote  a  Pass  for  me,  and  he  unfolded  it  and  Read 
it  to  me,  and  when  he  had  Read  it,  he  DeHvered  it 
to  me,  and  gave  me  good  Advice  and  Counsel  and 
wished  me  success  in  my  undertaking  &  I  return"^  un- 
feigned Thanks  to  him  and  then  took  my  leave  of  him 
&c — ^The  Pass  which  he  gave  me  was  very  good  one 
indeed,  which  I  will  coppy  Down  here. 

"  'By  his  Excellency  JefFery  Amherst  &  Esq^  Major 
General,  and  Commander  in  Chief  of  all  His  Majestys 
Forces  in  North  America  &c  &c  &c — To  All  Whom 
it  may  Concern 

"  *  Whereas  the  Correspondents  of  the  Society  in 
Scotland  for  Propagating  Christian  Knowledge,  have 
Acquainted  me  that  the  Bearer  hereof,  the  Revd  M"" 
Occom,  is  sent  by  them,  as  a  Missionary  to  Reside 
amongst  the  Indians  about  the  Onoyda  Lake,  These 
are  to  order  and  direct  the  officers  Commanding  at  the 
Several  Posts,  to  give  him  any  Aid  or  Assistance  he 
may  Stand  in  need  of  to  forward  him  on  his  Journey, 
and  on  his  Arival  at  y®  Onoyda  Lake,  the  officer  Com- 
manding there  will  grant  him  all  the  Protection  and 
Countenance  he  may  want,  in  the  Execution  of  his 
Duty  &c 

"  'Given  under  my  Hand  &  Seal  at  Head  Quarters  in 
Albany,  this  29*^  Day  of  June  1761 

**  *  By  his  Excellencys 
Command  Jeff.  Amherst.' 

"  'Arthur  Muir. 


Samson  Occum,  Mohegan  51 

"Wednesday,  July  y®  i  left  Albany  about  10  in  the 
Morning,  got  to  Scenectady  about  3  in  the  after  Noon. 
Stayed  there  one  Night. 

"Thirdsday,  July  2  Went  from  Senectady  In  Com- 
pany with  Colo^  Whiting  and  D^  Rodman,  they  Seemed 
to  be  Quite  Friendly  gentlemen  to  us,  we  got  about 
Seven  miles  westward  of  Sir  William  Johnsons. 

"Fryday,  July  y®  3  went  to  See  Sir  William  at  his 
Farm  Seven  Miles  out  off  the  Road,  in  the  Wilderness, 
got  there  about  9  in  the  Morning,  and  were  very  Kindly 
Entertained  by  his  Honor.  I  Showed  him  my  Recom- 
mendatory Letters,  and  a  Pass  from  Gen^  Amherst,  he 
Promised  me  his  Assistance  as  Need  Should  Require, 
he  was  exceeding  free  with  me  in  conversation — But  we 
stayd  there  but  about  two  Hours,  for  he  was  geting  in 
Readines  to  go  on  our  way  on  the  Next  Day  towards 
Detroit  with  five  Battows  Laden  with  Presents  for  the 
Indians,  he  said  he  wou'd  overtake  us  on  the  Morrow 
before  Night — We  took  Leave  of  his  Honor  and  went 
our  way,  after  we  had  got  to  the  Main  Road,  we  Call'd 
in  at  Certain  House,  and  there  we  were  Detained  one 
Night  by  a  Storm. 

**  Saturday,  July  y®  4.  Went  on  our  Journey  and 
Reached  the  German  flats  at  Night,  and  we  Turn'd  in 
at  one  M^  Frank's,  a  Tavern  Keeper — 

"Sabbath,  July  y«  5  we  stay^  at  M^  Franks,  but  did 
not  go  to  Publick  Worship  with  the  People,  because  they 
Spoke  unknown  Toungue  to  us.  But  it  did  Seem  like 
Sabbath  by  the  appearance  of  the  People — 


52  Missionary  Explorers 

"July  the  6 — Sir  William  came  to  us  at  M^  Franks 

"Tuesday,  July  y®  7.  Sir  William  and  the  Chiefs  of 
the  Onoyda  Indians  Met  at  this  Place,  to  make  up  a 
Breach,  which  one  of  the  Indians  made  lately,  by  Kill- 
ing a  Dutchman,  they  talked  about  an  Hour  at  this 
Time,  and  then  Brok  up.  Towards  Night  they  Met 
together  again,  and  talk'd  together  about  3  quarters 
of  an  Hour,  then  finally  Brock  up  without  being  fully 
Satisfied,  on  both  sides  for,  the  Indians  Insisted  upon 
an  old  agreement  that  was  Settled  between  them  and  the 
English  formerly,  that  if  Any  Such  Accident  Should 
ever  happen  between  them  in  Peaceable  Times,  they 
Shou'd  make  it  up  in  an  Amicable  manner  without  shed- 
ing  of  Blood.  But  Sir  William  told  them  it  was  the 
Comand  of  General  Amherst,  that  the  murderer  sho'd 
be  delivered  up  to  Justice — but  the  Indians  said  that 
the  murderer  was  gone  off  nobody  knows  where.'' 

They  now  joined  Sir  WiUiam  on  his  journey  to  De- 
troit, and  Sir  William  in  his  diary,  curiously  enough,  re- 
lates that  they  went  in  a  whale-boat  as  far  as  Oneida 
Old  Castle.  It  was  an  age  of  grandiloquent  names. 
The  chief  of  a  tribe  was  very  likely  called  a  king,  and 
any  kind  of  a  stockade  a  castle.  Here  Sir  William, 
whose  influence  over  the  Indians  was  great,  commended 
Occum  to  their  care  and  friendship. 

Meanwhile,  in  answer  to  Doctor  Wheelock's  request 
for  Indian  pupils.  Sir  WilUam  sent  three  boys,  one  of 
whom  was  Joseph  Brant,  the  brother  of  Molly  Brant, 
both  of  whom  became  known  in  Revolutionary  history. 


Samson  Occum,  Mohegan  53 

Joseph  could  speak  some  English  and  was  well  clothed. 
The  others  were  Httle  savages  whose  clothes  **  except- 
ing 2  Indian  blankets  and  Indian  Stockings  was  not 
worth  a  sixpence,  and  they  were  very  lousy."  Later 
William  Johnson,  a  son  of  Sir  WiUiam,  was  sent  to 
Doctor  Wheelock — a  youth  by  no  means  insensible  of 
his  dignity.  Ralph  Wheelock,  a  son  of  the  doctor,  who 
does  not  seem  to  have  been  a  person  of  discretion, 
asked  WiUiam  to  saddle  his  horse.  William  refused  on 
the  ground  that  he  was  a  gentleman,  and  gentlemen 
did  not  perform  menial  duties. 

"Do  you  know  what  is  a  gentleman?"  Ralph  asked. 

"I  do.  A  gentleman  is  a  person  who  keeps  race- 
horses and  drinks  Madeira  wine.  That  is  what  neither 
you  nor  your  father  do.  Therefore  saddle  your  horse 
yourself." 

William  was  afterward  sent  home,  being  "too  litig- 
ious." 

Samson  and  David  remained  with  the  Oneidas  nine 
weeks,  Occum  preaching  through  an  interpreter,  and 
both  studying  the  language.  Occum  did  not  continue 
his  diary,  doubtless  on  account  of  his  eyes,  which  again 
were  paining  him.  However,  he  did  write  to  Doctor 
Wheelock,  from  whose  letter  to  George  Whitefield  we 
learn  of  his  success. 

"My  black  Son  M^  Occom  has  lately  returned  from 
his  Mission  to  the  Onoyadas,  and  the  last  week  I  had 
the  Pleasure  to  see  him  with  one  of  that  nation  (who 
designs  to  winter  with  him  and  learn  the  English  Lan- 


54  Missionary  Explorers 

guage  &  teach  M^  Occom  Mohawke)  and  I  was  agree- 
ably entertained  with  M^  Occom's  Journal.  I  can 
only  suggest  to  you  a  few  things  most  material  in  it. 
And  to  begin  where  I  left  off  in  my  Last.  When  he 
first  came  among  them  they  seemed  shy  of  him  thro' 
a  Jealosie  that  something  was  designed  by  the  English 
against  them,  but  when  Gen^  Johnson  had  read  his 
Letters  Recommendatory,  they  appeared  well  satisfied 
&  much  pleased,  and  as  a  Testimony  of  it  the  Kings 
of  the  Onoydas  and  Tuscaroras,  &  many  others  of 
their  Chiefs  came  &  shook  hands  with  him  and  bid 
him  Wellcome  among  them.  Their  Chiefs  then  held  a 
Council  to  fix  upon  the  best  methods  to  accomodate  him 
with  that  which  was  necessary  for  his  comfortable  sub- 
sistance  among  them,  and  you  would  not  wonder  that 
their  Chiefs  held  a  councel  upon  this  Head  if  you  knew 
how  extreamly  poor  they  are,  having  scarce  anything 
that  may  be  called  Bread  or  anything  else  except  what 
they  get  by  hunting  to  subsist  upon.  They  proposed  to 
M^  Occom  to  Chuse  where  to  Live,  and  whether  to  live 
in  a  house  already  Built.  He  chose  the  Place  and  let 
them  know  y*  he  chose  to  live  with  David  (my  Indian 
Schollar)  and  to  live  by  themselves.  They  immediately 
built  him  a  House  the  structure  of  which,  could  the 
Form  &  Workmanship  thereof  be  truly  represented, 
might  gratify  not  a  little  the  curiosity  of  a  Brittain, 
though  there  was  nothing  in  it  y*  resembled  the  Temple 
of  old  save  that  there  was  not  the  noise  of  axes  or  Ham- 
mers in  the  Building  of  it.     The  Materials  were  the 


Samson  Occum,  Mohegan  55 

simple  Product  of  nature,  the  Remains  of  the  Oakes  & 
chestnuts  fell  many  years  ago  by  the  violence  of  wind. 
Many  of  them  attended  his  Ministry  &  appeared  at- 
tentive. Numbers  from  distant  Nations  came  to  hear 
him,  and  some  seemed  really  desirous  to  understand 
and  know  the  truths  which  most  nearly  concerned  them. 
And  when  he  was  about  to  leave  them  their  chiefs  held 
another  council.  The  consequence  of  which  was  that 
Old  Connoquies  (who  had  been  King  among  the  Onoya- 
das  but  had  now  resigned  by  Reason  of  Age)  the  King 
of  the  Tuscaroras  and  other  Chiefs,  presented  him  a 
Belt  of  Wampum  to  these  Instructions  which  he  re- 
ceived from  old  Connoquies,  viz. 

"  I — We  are  glad  from  the  inside  of  our  Hearts  that 
you  are  come  hear  to  teach  the  right  way  of  God.  We 
are  also  thankful  to  those  who  sent  you,  and  above  all 
to  God. 

"2 — We  intend  by  the  help  of  God  to  repent  of  all 
our  sins  and  all  our  heathenish  ways  &  customs.  We 
will  put  them  all  behind  our  Backs,  and  will  never  look 
on  them  again  but  will  look  strait  forward  and  run  after 
Christianity. 

"3 — If  we  shall  try  to  set  up  a  School  we  beg  the 
Assistance  of  the  English  if  they  see  fit. 

"4 — We  desire  that  strong  Drink  may  be  prohibited, 
that  it  may  not  be  brought  among  us  for  we  find  it  kills 
our  Bodies  and  Souls;  and  we  will  try  to  hinder  it  here. 

"5 — We  desire  to  be  protected  on  our  Lands,  that 
none  may  molest  or  encroach  upon  us. 


S6  Missionary  Explorers 

"6 — ^This  Belt  of  Wampum  shall  bind  us  fast  to- 
gether in  perpetual  Love  and  Friendship. 

**M^  Occom  delivered  it  to  those  Gentlemen  to  whom 
it  was  directed,  but  obtained  their  Leave  to  bring  it 
hither  to  gratify  my  Curiosity,  and  a  curious  Girdle  it 
is.  M^  Occom  says  it  could  not  be  made  for  less  than 
£15  sterling." 

Of  this  wampum  belt  we  shall  hear  more  in  the  future. 
Returning  trouble  with  his  eyes  and  attacks  of  rheu- 
matism hastened  Occum's  return  to  Montauk  and  his 
duties  there.  In  the  following  June  he  resumed  his 
mission  among  the  Oneidas.  How  discouraging  was  his 
task  and  how  great  its  perils  we  are  told  in  a  letter  from 
Doctor  Wheelock  to  George  Whitefield  in  New  York: 

"Lebanon  16  S^^^  1762. 
"My  very  dear  and  Hon"*  Sir. 

"David,  my  Indian  Scholar  returned  July  18  from 
the  Mohawk  Country,  where  I  informed  you  in  my  last 
I  sent  him,  and  bro*  with  him  4  Indian  Boys,  three 
Mohawks  and  one  of  the  Farmington  Tribe.  The  Boys 
and  Girls  which  I  expected  from  Onoyada  were  detained 
by  their  Parents  on  acco*  of  a  Rumour,  &  Suspicion  of 
a  War  just  comencing  between  them  and  the  Nations 
back  of  them  and  in  such  a  case  they  s^  they  did  not 
chuse  to  have  their  Children  at  such  a  distance  from 
them,  but  perhaps  they  were  Suspicious  y*  they  should 
be  obliged  to  Joyn  those  Nations  against  the  English. 
The  English  youth  of  which  I  informed  you,  who  has 


Samson  Occum,  Mohegan  57 

been  a  Captive  with  the  Senecas  till  he  is  Master  of 
their  Language,  and  which  I  sent  for  with  a  view  to  fit 
him  for  the  Interpreter  to  that  Nation,  was  under  such 
ingagements  to  a  Trader  at  Block  Fort  as  that  he  could 
not  get  released  for  the  present.  I  have  again  wrote  to 
Gen^  Johnson  who  was  not  at  Home  when  David  was 
there  till  the  Night  before  David  came  away,  to  pro- 
cure and  send  y®  youth  if  he  esteems  him  likely  to 
answer  the  Design. 

"M''  Occom  writes  me  a  very  meloncholly  Letter,  viz, 
that  by  an  untimely  Frost  last  fall  their  Indian  Corn 
was  all  cut  off — y*  the  Onoyadas  are  almost  starved 
hav«  nothing  to  live  upon  but  what  they  get  by  Hunt- 
ing— that  they  had  then  just  come  in  from  their  Pigeon 
Hunt — and  were  going  a  fishing — as  soon  as  they  return 
from  that  they  will  go  after  Deer — that  he  followed 
them,  but  found  it  very  Difficult  to  get  a  number  of 
them  together  to  preach  to  them — that  by  hard  living 
(tho'  they  were  as  kind  as  they  could  be)  and  especially 
lying  upon  the  wet  ground  his  old  Disorder,  (viz 
Rhumatic)  returnd,  and  he  was  apprehensive  he  must 
return  before  the  Time  appointed — that  he  lived  in 
fear  of  being  killd,  tho'  the  Indians  had  promised  him 
in  case  a  war  should  break  out,  they  would  send  him 
under  a  Sufficient  Guard,  down  as  far  as  the  English 
Settlements.  But  there  was  Something  good  in  his 
Letter,  viz.  that  there  were  visible  good  Effects  of  his 
Labours  among  them  last  year  &  especially  a  Reforma- 
tion among  them  as  to  their  Drinking.  .  .  . 

"Eleazar  Wheelock." 


S8  Missionary  Explorers 

"On  account  of  ye  present  ruffle  which  ye  Oneidas 
are  in,  being  engaged  in  a  war  with  some  natives  back 
of  them,"  Occum  was  obliged  to  come  home.  The  next 
season  the  Pontiac  war  took  place  and  again  he  was 
compelled  to  return.  It  is  from  David  Fowler,  who 
later  became  school-master  among  the  Oneidas,  that 
we  learn  more  of  the  difficulties  which  beset  these  early 
missionaries.  David  is  a  lively  correspondent,  as  these 
letters  attest: 

"They  are  suspicious  People.  They  '11  soon  get 
something  another  against  them  if  they  don't  tarry 
in  one  Place  that  will  strike  ofF  all  their  Affections  from 
them.  If  they  lose  the  Affections  of  these  People  it  is 
over  with  them. — I  can't  express  myself  by  writing  as 
I  could  by  talking. — I  live  Hke  a  Dog  here,  my  Folks 
are  poor  and  nasty.  I  eat  with  Dogs,  for  they  eat  & 
drink  out  of  the  same  as  I  do. — I  shall  need  ten  Dollars 
more.  It  would  best  for  Calvin  to  come  here,  here  is 
one  pretty  Town  just  by  me  and  good  many  Children. 
I  must  go  down  to  German  Flats  to  get  Provision, 
after  that  I  shall  set  down  to  my  School.  Here  are 
great  Number  of  Children,  but  I  cant  tell  how  many 
Scholars  I  shall  have.  I  believe  my  singing  School  will 
exceed  the  other  in  Number.  I  cant  get  but  one  Boy 
here. — You  will  know  why  I  could  get  no  more  by  the 
Speach  I  send  you.  Joseph  Wooley  is  almost  nacked. 
I  am  obHg'd  to  let  him  have  one  of  my  Shirts. 

"I  shall  be  glad  [if]  you  would  send  me  another. 
Sir,  I  hope  you  won't  let  this  Letter  be  seen.     I  have 


Samson  Occum,  Mohegan  59 

no  Table  to  write  upon,  besides  I  have  not  writ  so 
long  my  Hand  is  out  of  order. — Please  to  give  my  kind 
Respects  to  Madam,  Master  and  Ministers.     Please 
to  accept  much  Love  &  Duty  from 
*  Your  affectionate 

"  though  unworthy  Pupil 

''David  Fowler." 

"Oneida,  June  24,  1765.* 
''HoN^  AND  Rev^  Sir. 

"I  now  write  you  a  few  Lines  just  to  inform  you  that 
I  am  well  at  present,  and  have  been  so  ever  since  I  left 
your  house.  Blessed  be  God  for  his  Goodness  to  me. 
I  am  well  contented  here  as  long  as  I  am  in  such  great 
Business.  My  Scholars  learn  very  well.  I  have  put 
eleven  into  a,  b,  ab,  &c.  I  have  three  more  that  will 
advance  to  that  place  this  Week,  &  some  have  got  to 
the  sixth  page.  It  is  ten  thousand  pities  they  can't 
keep  together.  They  are  often  going  about  to  get 
their  Provision.  One  of  the  Chiefs  in  whose  House 
I  keep  told  me  he  believed  some  of  the  Indians  would 
starve  to  Death  this  Summer.  Some  of  them  have 
almost  consumed  all  their  Corn  already. 

"I  came  too  late  this  Spring.  I  could  not  put  any 
Thing  into  the  Ground.  I  hope  I  shall  next  year.  I 
believe  I  shall  persuade  all  the  Men  in  this  Castle,  at 
least  the  most  of  them  to  labour  next  Year.  They 
begin  to  see  now  that  they  would  live  better  if  they 
cultivated  their  Lands  than  they  do  now  by  Hunting  & 


6o  Missionary  Explorers 

Fishing.  These  Men  are  the  laziest  Crew  I  ever  saw  in 
all  my  Days.  Their  Women  will  get  up  early  in  the 
Morning,  and  be  pounding  Corn  for  Breakfast,  and 
they  (the  men)  be  sleeping  till  the  Victuals  is  almost 
ready,  and  as  soon  as  the  Breakfast  is  over,  the 
Women  take  up  their  axes  &  Hoes  &  away  to  the 
Fields,  and  leave  their  Children  with  the  Men  to  tend. 
You  may  see  half  a  dozen  walking  about  with  Children 
upon  their  Backs — lazy  and  sordid  Wretches — but 
they  are  to  be  pitied. 

"I  have  been  miserably  ofF  for  an  Interpreter — I  can 
say  but  very  little  to  them.  I  hope  by  next  spring  I 
shall  be  my  own  Interpreter. 

"It  is  very  hard  to  live  here  without  the  other  Bone. 
I  must  be  obHged  to  wash  &  mend  my  Clothes  &  cook 
all  my  Victuals,  &  wash  all  the  Things  I  use,  which  is 
exceeding  hard.  I  shan't  be  able  to  employ  my  Vacant 
hours  in  improving  their  Lands  as  I  should  do  if  I  had 
a  Cook  here." 

..__  _  '' OiiOYD A  September  I'^y  iy6^. 

Honoured  Sir. 

"I  arrived  here  on  the  fourth  instant  and  immedi- 
ately began  my  School;  but  it  is  very  small  at  present, 
occasioned  by  gathering  Corn  and  building  Houses.  I 
believe  I  shall  have  thirty  after  the  hurry  is  over — My 
Scholars  learn  very  fast,  some  have  got  to  the  eighth 
Page.  I  am  yet  teaching  both  Old  and  Young  to  sing, 
they  can  carry  three  Parts  of  several  Tunes  neatly. 

"I  made  it  a  long  time  before  I  got  up  here  because  I 


Samson  Occum,  Mohegan  6i 

had  such  [a]  heavy  Pack. — I  bought  me  Plow  Irons 
and  several  other  Things  which  I  could  not  do  without 
very  well.  I  have  got  the  Httle  Horse:  the  Man  ask'd 
a  Dollar  for  keeping  him  and  half  a  Dollar  for  going 
with  me  ten  Miles  before  he  would  deliver  the  Horse  to 
me. — My  coming  up  so  slow,  buying  so  many  things, 
giving  Money  to  those  Women  and  bringing  two  Horses 
almost  took  all  my  Money  before  I  got  up;  I  think  I 
was  very  prudent  with  my  Money. — I  shall  want 
twenty  Dollars  more,  also  I  shall  be  exceeding  glad 
[if]  you  would  send  me  a  Compleat  Letter  Writer  and 
Guide  to  Prayer." 

David  had  previously  confided  to  Doctor  Wheelock 
that  he  meant  to  marry  Amy  Johnson,  the  sister  of  the 
litigious  William,  and  had  bought  her  a  gold  ring  worth 
two  dollars.  The  Rib,  however,  was  not  so  easily  se- 
cured. His  success  was  no  greater  with  Hannah 
Pokquiantup.  But  Hannah  Garret,  a  Pequot  maiden, 
proved  more  amenable,  and  Doctor  Wheelock  not  only 
married  them,  but  set  them  up  with  furniture,  two 
horses,  two  cows,  a  swine,  and  some  husbandry  tools 
when  they  set  forth  for  Oneida. 

II 

Now  occurred  an  interesting  interlude  in  Cecum's 
life.  His  adventure  was  now  into  high  civilization,  and 
as  an  explorer  required  qualities  of  an  even  higher  de- 


62  Missionary  Explorers 

gree  than  those  essential  to  the  forest  and  the  stream. 
He  had  removed  his  family  from  Montauk  to  his 
old  tribal  lands  at  Mohegan.  Here  he  had  built  him 
a  two-storied  house,  "clapboarded  with  cedar."  A 
visitor  tells  us  that  it  "had  a  Chamber  painted  and 
papered  and  a  good  Feather  Bed."  He  was  now  an 
itinerant  preacher  to  the  Niantics,  and  his  "Assembhes 
were  as  crowded  with  English  as  with  Indians." 

It  was  decided,  however,  that  Occum  and  David 
should  go  back  to  the  Six  Nations,  if  money  could  be 
raised  for  their  support.  For  this  purpose  the  two 
again  set  out  by  boat  from  Norwich  for  New  York  to 
see  if  the  money  could  be  secured.  "It  looks  like  Pre- 
sumption for  us  to  go  on  a  long  Journey  through  Chris- 
tians without  Money;  if  it  was  altogether  among  Indian 
Heathen  we  could  go  well  enough,"  he  shrewdly  ob- 
serves. The  money  could  not  be  raised  and  the  two 
Indians  returned  to  Mohegan.  His  return  was  timely. 
The  Great  Mohegan  Land  Case,  which  had  been  a  mat- 
ter of  dispute  for  sixty  years  between  the  Indians  and 
the  colony,  had  been  decided  in  favor  of  the  colony. 
The  Indians  were  greatly  aggrieved,  and  Occum  took 
the  part  of  his  race. 

"I  am  afraid  the  poor  Indians  will  never  stand  a  good 
chance  with  the  English  in  land  controversies,  because 
they  are  poor  and  have  no  money.  Money  is  almighty, 
and  the  Indians  have  no  learning,  no  wit,  no  cunning." 

The  Indians  now  refused  to  send  their  children  to 
school  or  to  attend  church.     In  this  Occum  upheld 


M 

P^ 

^ 

,f  "'^~  im 

HPHHRRIi 

ife 

BBB^T   Cpp     '•r'»^HHfl 

p'"='f? 

,:| 

iP  M 

fPlK 

11 

^S^'  ''■""' 

••. 

^? 

:  1 

' 

In 

iHii 

iM^ 

P^^ 

THE    HOME    OF    SAMSON    OCCUM,    MOHEGAN 


THE    MOHEGAN    CHAPEL,    183I 


Samson  Occum,  Mohegan  63 

them.  The  Reverend  Mr.  Jewett,  the  preacher,  ac- 
cordingly called  Occum  a  "Serpent,"  and  Occum  re- 
taliated, but  with  great  humility  afterward  apologized. 
At  this  moment,  the  finances  of  Doctor  Wheelock's 
school  being  at  the  lowest  ebb,  it  was  determined  to 
see  if  money  could  not  be  raised  in  England.  George 
Whitefield  had  said  that  if  he  could  find  a  converted 
Indian  who  could  preach  and  pray  in  English  some- 
thing might  be  done.  This  was  the  occasion  of  mak- 
ing Occum^s  eloquence  and  education  of  service.  "An 
Indian  Missionary  might  get  a  Bushel  of  Money," 
wrote  one  minister,  and  John  Smith,  the  merchant  and 
an  old  friend  of  the  school,  wrote  from  London:  ^*He 
must  not  stay  to  put  on  his  Wigg,  but  come  in  his 
Night-cap.  All  that's  wanted  is  to  have  Mr.  Occum 
here.  I  know  an  influential  Nobleman  that  expects 
him." 

In  company  with  the  Reverend  Nathaniel  Whitta- 
ker  Occum  set  sail  November  21,  1765,  in  the  packet 
"Boston,"  John  Marshall,  captain,  and  arrived  at 
Brixton  February  3.  The  two  men  were  sent  to  the 
home  of  Mr.  Dennis  de  Berdt,  near  London.  George 
Whitefield  was  then  in  London  and  shrewdly  planned  a 
dramatic  entrance  for  the  Indian  preacher,  concerning 
whom  curiosity  was  now  alert.  Occum  was  kept  in 
strict  seclusion  until  February  16,  when  he  preached 
his  first  sermon  in  George  Whitefield's  tabernacle,  where 
an  immense  audience  crowded  to  hear  him.  Occum  was 
now  forty-three  years  old,  a  fine  type  of  the  Mohegan, 


64  Missionary  Explorers 

dignified  in  appearance,  calm  in  manner.  His  flowing 
hair  touched  his  shoulders;  he  wore  black  with  a  vest 
of  colonial  cut  and  knee-breeches,  and,  through  Doctor 
Wheelock,  he  was  accustomed  to  the  refinements  and 
customs  of  civilized  life.  Whitefield's  management  of 
Cecum's  appearance  was  successful.  Occum  became 
the  talk  of  the  town.  He  was  taken  to  call  on  Lord 
Dartmouth,  and  soon  had  met  all  the  "rehgious  no- 
bility," including  Salina,  the  Countess  of  Huntingdon, 
of  whom  Occum  writes:  "She  is  the  most  Heavenly 
Woman,  I  believe  in  all  the  World." 

Through  the  Earl  of  Dartmouth  he  met  King  George, 
who  gave  him  for  the  school  two  hundred  pounds,  and 
presented  him  with  some  books.  He  also  saw  King 
George  HI  putting  on  his  diamond-studded  crown  as 
he  went  to  Parliament  to  sign  the  repeal  of  the  Stamp 
Act.  He  dined  with  Lord  Dartmouth  and  others  of  the 
nobility,  and  in  his  soft  tones  entertained  the  company 
with  tales  of  Indian  life.  Meanwhile  he  was  inocu- 
lated for  small-pox,  when  two  of  the  most  distinguished 
physicians  in  London  attended  him,  and  ladies  and 
gentlemen  crowded  to  visit  him  during  his  convales- 
cence. In  the  only  letter  known  that  he  wrote  from 
England,  which  was  to  two  of  his  daughters,  he  play- 
fully says: 

"My  dear  Mary  and  Esther — 

"Perhaps  you  may  query  whether  I  am  well:  I  came 
from  home  well,  was  by  the  way  well,  got  over  well,  am 


Samson  Occum,  Mohegan  65 

received  at  London  well,  and  am  treated  extremely  well, 
— ^yea,  I  am  caressed  too  well.  And  do  you  pray  that  I 
may  be  well;  and  that  I  may  do  well,  and  in  Time  re- 
turn Home  well.  And  I  hope  you  are  well,  and  wish 
you  well,  and  as  I  think  you  begun  well,  so  keep  on 
well,  that  you  may  end  well  and  then  all  will  be  well. 

''And  So  Farewell, 

"Samson  Occom." 

Meanwhile  he  saw  all  the  sights,  and  preached  to 
crowded  houses  from  the  most  distinguished  pulpits  in 
London.  The  Archbishops  of  Canterbury  and  York 
took  an  interest  in  him.  The  Archbishop  of  Glouces- 
ter proposed  that  he  take  "Holier  Orders,"  a  proposition 
Occum  declined,  when  the  interest  of  the  archbishops 
grew  cold.  Occum  subsequently  expressed  himself  con- 
cerning the  archbishops  in  the  following  letter: 

"Now  I  am  in  my  own  country,  I  may  freely  inform 
you  of  what  I  honestly  and  soberly  think  of  the  Bishops, 
Lord  Bishops,  and  Archbishops  of  England.  In  my 
view,  they  don't  look  like  Gospel  Bishops  or  ministers 
of  Christ.  I  Can't  find  them  in  the  Bible.  I  think  they 
a  good  deal  resemble  the  Anti-christian  Popes.  I  find 
the  Gospel  Bishops  resemble,  in  some  good  measure 
their  good  Master;  and  they  follow  him  in  the  example 
he  has  left  them.  They  discover  meekness  and  hu- 
mility; are  gentle  and  kind  unto  all  men — ready  to 
do  good  unto  all — they  are  compassionate  and  merciful 


66  Missionary  Explorers 

unto  the  miserable,  and  charitable  to  the  poor.  But  I 
did  not  find  the  Bishops  of  England  so.  Upon  my 
word,  if  I  never  spoke  the  truth  before  I  do  now.  I 
waited  on  a  number  of  Bishops,  and  represented  to  them 
the  miserable  and  wretched  situation  of  the  poor  In- 
dians, who  are  perishing  for  lack  of  spiritual  knowledge, 
and  begged  their  assistance  in  evangelizing  these  poor 
heathen.  But  if  you  can  believe  me,  they  never  gave 
us  one  single  brass  farthing.  It  seems  to  me  that  they 
are  very  indifferent  whether  the  poor  Indians  go  to 
Heaven  or  Hell.  I  can't  help  my  thoughts:  and  I  am 
apt  to  think  they  don't  want  the  Indians  to  go  to 
Heaven  with  them." 

Nothing,  however,  disturbed  his  popularity.  Even 
the  theatres  took  him  up  in  mimicry.  "I  little  thought 
I  should  come  to  that  honour,"  he  says.  Afterward  he 
went  through  England,  preaching  everywhere  to  im- 
mense audiences.  The  successful  result  of  this  visit 
was  contributions  amounting  to  nine  thousand  five 
hundred  pounds.  In  the  spring  the  two  men  went  to 
Scotland.  Here,  in  the  presence  of  the  General  As- 
sembly, Occum  produced  the  wampum  belt  that  had 
been  given  to  him  on  his  first  mission  to  the  Oneidas. 
This,  amid  great  enthusiasm,  was  carried  from  church 
to  church,  and  assisted  in  raising  two  thousand  five 
hundred  and  twenty-nine  pounds.  Occum  remained 
away  a  little  over  two  years,  preaching  more  than  four 
hundred  sermons  and  winning  many  friends.     "Some 


Samson  Occum,  Mohegan  67 

Gentleman  offered  to  obtain  a  Doctorate  of  Divinity 
for  him  in  the  University  of  Edinburgh,  but  Occum 
modestly  declined  the  honour."  Altogether  he  had 
raised  twelve  thousand  pounds.  For  his  own  services 
he  received  one  hundred  pounds  and  his  expenses.  The 
greater  sum  was  put  into  the  hands  of  trustees,  Lord 
Dartmouth  being  the  president.  Before  returning,  the 
portrait  of  Occum  was  painted  twice,  and  mezzotints 
of  these  were  sold  by  subscription.  One  of  these  por- 
traits remained  in  England.  The  other  came  to  this 
country  and  is  now  lost,  but  a  repHca  belongs  to  Dart- 
mouth College. 

In  March,  1767,  Occum  sailed  for  home  in  Captain 
Robert  Calefs  sloop  "London  Packet,"  and  arrived  at 
Boston  on  May  20,  whence  he  immediately  started  on 
horseback  for  Mohegan.  From  being  the  feted  guest 
of  London,  Occum  now  confronted  many  trials.  His 
family  had  suffered  from  poverty  during  his  absence, 
his  children  had  become  unruly.  Accustomed  now  to 
living  in  a  civilized  manner,  his  wife  Mary,  although  a 
good  woman,  remained  an  Indian  squaw. 

David  McClure  writes  in  his  diary: 

"He  appeared  to  preside  in  his  family  with  dignity  & 
to  have  his  children  in  subjection.  In  these,  however, 
&  in  his  wife,  he  was  not  happy.  He  wished  to  live  in 
English  style;  but  his  Wife  who  was  of  the  Montauk 
Tribe  retained  a  fondness  for  her  indian  customs.  She 
declined,  evening  &  morning  setting  at  table.  Her 
dress  was  mostly  indian,  &  when  he  spake  to  her  in 


68  Missionary  Explorers 

english,  she  answered  in  her  native  language,  al- 
though she  could  speak  good  english.  His  children 
when  they  left  him,  adopted  the  wild  &  roving  life 
of  Savages." 

To  these  troubles  were  added  even  greater  disap- 
pointments concerning  the  Indian  school.  Against 
Cecum's  hopes  Doctor  Wheelock  had  determined  to 
remove  it  from  Lebanon  and  the  Connecticut  tribes, 
and  had  secured  a  tract  of  land  in  New  Hampshire; 
thither  the  school  was  taken.  An  even  greater  change 
took  place  in  its  policy.  Instead  of  teaching  Indian 
boys,  it  was  now  determined  to  educate  white  youth  as 
missionaries  to  the  Indians.  It  was  not  for  this  pur- 
pose Occum  had  collected  money  in  England.  Occum 
had  agreed  to  write  back  to  his  English  friends  concern- 
ing the  progress  of  the  school.  He  was  now  embar- 
rassed concerning  what  he  should  say. 

"If  he  wrote  he  must  not  be  silent  concerning  the 
state  of  the  school  as  friends  there  w*d  expect  that  from 
him  if  he  wrote,  and  as  the  school  is  at  present  consti- 
tuted he  imagined  an  account  of  it  would  not  be  agree- 
able to  gentlemen  at  home  nor  answer  their  expecta- 
tions. He  complained,  but  in  a  friendly  manner,  that 
the  Indian  was  converted  into  an  English  School  and 
that  the  English  had  crowded  out  the  Indian  youth. 
He  instanced  one  Symons  a  likely  Indian  who  came  to 
get  admittance  but  could  not  be  admitted  because  the 
school  was  full.  He  supposed  that  the  gentlemen  in 
England  thought  the  School  at  present  was  made  up 


Samson  Occum,  Mohegan  69 

chiefly  of  Indian  youth,  and  that  should  he  write  and 
inform  them  to  the  contrary,  as  he  must  if  he  wrote, 
it  would  give  them  a  disgust  and  jealousy  that  the 
charities  were  not  applied  in  a  way  agreeable  to  the 
intention  of  the  donors  and  benefactors,  which  was  to 
educate  Indians  chiefly/' 

Doctor  Wheelock,  to  assure  him,  says  that  he  "hoped 
many  of  his  tawny  brethren  would  be  nourished  in  the 
Alma  Mater,"  and  Occum  repUes:  "I  am  very  jealous 
that  instead  of  your  institution  becoming  Alma  Mater 
to  my  brethren,  she  will  be  too  Alba  Mater  to  nourish 
the  tawnies.'*  Dartmouth  College,  for  such  now  is 
Doctor  Wheelock's  Indian  charity  school,  certainly  lost 
its  distinction  as  a  school  for  Indian  youth,  but  it 
acknowledges  its  indebtedness  to  the  Mohegan  Indian, 
to  whose  personal  efforts  it  owes  its  existence,  having 
secured  for  it  "the  largest  contributions  ever  sent  from 
the  Mother  Country  tp  the  Colonies." 

Discouraged,  disheartened,  now  in  failing  health, 
without  any  means  of  support,  Occum  continued  to 
preach  to  the  Indians,  when  temptation  assailed  him. 
On  one  occasion  he  fell  into  the  Indian's  besetting  sin, 
and  was  found  drunk.  He  accused  himself  to  his  Pres- 
bytery at  Bridge  Hampton  in  humble  words,  and  after 
considering  these,  "from  a  gloomy  and  desponding 
frame  of  mind,  the  Presbytery  are  fully  of  Opinion  that 
all  the  Sensations  of  Intoxication,  which  he  condemned 
himself  for  arose,  not  from  any  Degree  of  intemperate 
drinking,  but  from  having  Drank  a  small  Quantity  of 


70  Missionary  Explorers 


Spirituous  Liquor  after  having  been  all  day  without 
food." 

No  one  was  more  sensible  of  the  evils  of  drink  than 
Occum.  Although  so  poor  that  often  he  went  all  day 
without  food,  he  never  drank  but  once  again.  Not 
long  after  he  was  called  upon  to  preach  the  sermon,  as 
was  the  custom  before  the  execution  of  a  condemned 
man.  This  was  an  Indian,  Moses  Paul,  who  while 
drunk  had  killed  a  man,  and  we  are  told  behaved  "with 
Decency  and  Steadiness  during  the  sermon.''  This  is 
the  only  sermon  by  Occum  of  which  we  have  any  knowl- 
edge, and  an  extract  from  it  shows  the  simplicity  and 
practical  character  of  his  preaching: 

"And  it  is  for  our  sins,  and  especially  for  that  ac- 
cursed, that  most  hateful  sin  of  drunkenness  that  we 
suffer  every  day.  For  the  love  of  strong  drink  we  spend 
all  that  we  have,  and  every  thing  we  can  get.  By  this 
sin  we  cannot  have  comfortable  houses,  nor  any  thing 
comfortable  in  our  houses;  neither  food  nor  raiment, 
nor  decent  utensils.  We  are  obliged  to  put  up  any 
sort  of  shelter  just  to  screen  us  from  the  severity  of  the 
weather;  and  we  go  about  with  very  mean,  ragged  and 
dirty  clothes,  almost  naked.  And  we  are  half  starved, 
for  most  of  the  time  obliged  to  pick  up  any  thing  to 
eat.  And  our  poor  children  are  suffering  every  day  for 
want  of  the  necessaries  of  Hfe;  they  are  very  often  cry- 
ing for  want  of  food,  and  we  have  nothing  to  give  them; 
and  in  the  cold  weather  they  are  shivering  and  crying, 
being  pinched  with  the  cold — All  this  is  for  the  love  of 


Samson  Occum,  Mohegan  71 

strong  drink.  And  this  is  not  all  the  misery  and  evil 
we  bring  on  ourselves  in  this  world;  but  when  we  are 
intoxicated  with  strong  drink,  we  drown  our  rational 
powers,  by  which  we  are  distinguished  from  the  brutal 
creation;  we  unman  ourselves,  and  bring  ourselves  not 
only  level  with  the  beasts  of  the  field,  but  seven  degrees 
beneath  them;  yea,  we  bring  ourselves  level  with  the 
devils;  I  do  not  know  but  we  make  ourselves  worse 
than  the  devils,  for  I  never  heard  of  drunken  devils." 

This  sermon  was  subsequently  published  and  went 
through  nineteen  editions,  one  of  which  was  in  London. 
From  this  time  forth  Occum  was  an  enemy  of  drink,  and 
more  notably  preached  against  slavery,  which  then  ex- 
isted in  New  England,  even  Doctor  Wheelock  having 
paid  fifty  pounds  for  a  slave  named  Ishmael.  In  one 
of  the  manuscript  sermons  still  preserved,  referring  to 
slaveholders,  Occum  says: 

"I  will  tell  who  they  are,  they  are  the  Preachers  or 
ministers  of  the  Gospel  of  Jesus  Christ.  It  has  been 
very  fashionable  for  them  to  keep  Negroe  Slaves,  which 
I  think  is  inconsistent  with  their  character  and  func- 
tion. If  I  understand  the  Gospel  aright,  I  think  it  is  a 
Dispensation  of  Freedom  and  Liberty,  both  Temporal 
and  Spiritual,  and  [if]  the  Preachers  of  the  Holy  Gospel 
of  Jesus  do  preach  it  according  to  the  mind  of  God,  they 
Preach  True  Liberty  and  how  can  such  keep  Negroes 
in  Slavery?  And  if  Ministers  are  True  Liberty  men, 
let  them  preach  Liberty  for  the  poor  Negroes  fervently 
and  with  great  zeal,  and  those  Ministers  who  have 


72  Missionary  Explorers 

Negroes  set  an  Example  before  their  People  by  free- 
ing their  Negroes,  let  them  show  their  Faith  by  their 
Works." 

John  Smith,  the  Boston  merchant,  in  his  visit  to  the 
Indian  school,  mentioned  the  attention  given  to  music. 
Occum  was  one  of  those  who  profited  thereby.  He 
was  said  to  have  a  good  voice  himself,  and  believed  in 
music  as  a  spiritual  help  to  his  race.  While  in  England 
he  had  made  the  acquaintance  of  a  number  of  writers  of 
hymns.  Now  he  set  about  making  a  collection  of  these 
for  the  benefit  of  the  Christian  Indians.  What  was 
more  extraordinary,  he  added  to  these  a  number  of 
hymns  written  by  himself,  it  is  supposed,  during  that 
period  of  despondency  following  his  return  from  Eng- 
land, and  which  are  an  expression  of  his  state  of  mind. 
One  of  these,  "Now  the  Shades  of  Night  are  Gone,"  is 
familiar  to  many  to-day.  But  the  most  famous  is  that 
beginning  in  its  present  form,  "Awak'd  by  Sinai's 
awful  sound,"  impressive  in  the  swing  of  its  lines  and 
the  picturesqueness  of  its  imagery.  This  hymn  was  a 
favorite  of  the  Indians,  and  as 

"Neh'  ogyet'  he  ni  yut  gaih'  nih 
No  ya  nes  hah'     Na  wen  ni'  yuh'; 

Agi'  wa  neh'  a  goh : 
Deh'agega  ha  ga  deh'  gwat, 
Neh'  dyu'  i  wah  ha  jo'  na  glad 

Neh  goi'  wa  neh'  a  goh." 

was  sung  in  many  a  wigwam  of  the  Iroquois. 


Samson  Occum,  Mohegan  73 


III 

The  last  chapter  of  Occum's  life  was  the  most  impor- 
tant and  farthest  reaching  in  its  foresight  and  results. 
In  his  relation  to  the  whites,  standing,  as  he  did,  be- 
tween them  and  his  own  race,  his  observation  taught 
him  that  for  the  Indian  to  hold  his  own  he  must  for- 
sake his  wandering  Hfe,  till  the  ground,  and  unite  for 
mutual  interests.  To  further  these  mutual  considera- 
tions they  must  practise  such  individual  virtues  as  so- 
briety, morality,  thrift.  Briefly,  to  speak  in  the  lan- 
guage of  the  day,  the  Indian  tribes  must  organize. 
The  onrush  of  the  whites  had  tended  to  loosen  the 
allegiance  of  the  Indians  to  their  sachems.  Something 
larger  and  more  practical  must  replace  the  old  tribal 
government. 

There  arose,  in  consequence,  a  movement  among  the 
seven  Connecticut  tribes  that  deserves  much  wider 
recognition  than  it  has  ever  received.  This  was  due 
chiefly  to  four  Indians — to  Occum  primarily,  and  to 
his  son-in-law,  Joseph  Johnson,  and  his  brothers-in-law, 
David  and  Jacob  Fowler.  Joseph  Johnson  had  been 
at  Doctor  Wheelock's  school,  but  ran  away  and  went  to 
sea,  to  Cecum's  grief.  He  returned,  however,  like  the 
prodigal  and  applied  his  natural  vigor  to  carrying  out 
Occum's  plans.  These  were  for  a  general  emigration 
of  the  tribes  into  the  Oneida  country,  in  order,  as 
Joseph  says  in  his  circular  to  the  tribes,  "to  live  in 


74  Missionary  Explorers 

peace  &  to  have  things  Convenient.  If  we  cant  have 
land  enough  we  cant  have  things  Convenient.  We  all 
have  little  land  in  New  England,  but  it  is  very  poor 
the  greatest  part.  So  there  we  cant  have  things  con- 
venient, that  is  many  of  us,  and  Some  are  obliged  to 
turn  their  hands  this  way  &  that  way  to  get  a  Liveli- 
hood." In  New  York  they  could  secure  cheaper  lands, 
and  there  they  could  form  a  community  with  laws  and 
limitations  for  their  mutual  advantage.  At  a  council 
of  the  Indians  at  Mohegan,  at  which  even  the  women 
and  children  were  present,  it  was  decided  to  send  out 
a  circular  letter  among  the  tribes,  from  which  is  the 
following  curious  extract: 

"If  Money  is  scarce,  let  us  try  to  carry  little  provi- 
sions in  our  Packs,  which  will  be  of  considerable  help, 
let  the  men  that  go  try  to  get  the  good  will  of  the 
Women  and  let  the  kind  women  make  little  Yoke- 
hegg.  We  will  try  to  help  them  with  Httle  Provisions 
when  they  go  from  here,  our  kind  Women  send  a 
word  of  Encouragement  and  say  that  they  will  make 
little  yoke  hegg  to  give  to  the  travellers." 

And  the  nature  of  this  preparation,  presumably  of 
GggSj  it  would  be  interesting  to  know.  It  was  deter- 
mined to  ask  from  the  Oneidas  a  tract  of  land  ten 
miles  square.  The  Oneidas  at  the  time  were  even  more 
generous,  and  their  delegation  answered: 

"Brethren,  since  we  have  received  you  as  Brothers, 
we  shall  not  confine  you  or  pen  you  up  to  Ten  Miles 
square:    We  have  much  Land  at  our  disposal,  and  you 


Samson  Occum,  Mohegan 


75 


need  not  fear  that  you  shall  not  have  Land  sufficient 
for  you,  and  for  your  Children  after  you." 

The  matter  was  finally  concluded  by  a  formal  agree- 
ment to  which  the  Oneida  chiefs  put  their  signature: 

"We  the  Chiefs  Do  in  Testimony  of  the  foregoing 
Affix  the  Character  of  our  Tribes  unto  the  Day  and 
Year  above  Mentioned — 


The  mark 
Turtle 

The  mark 
Wolf 


Confh- 
queifoh 

Ughmyonge 


The  mark 

of 

Bear 


^r»     Canade- 
gowus 


"Recv'^  4*^  Feb^y  A  D.  1785  and  here  Recorded 

"Teste 
"George  Wyllys,  Secret." 

In  every  respect  this  was  to  be  a  new  departure. 
The  Indians  were  to  live  together  like  brothers.  Ac- 
cordingly the  name  chosen  for  the  new  town  was 
Brothertown,  and  its  laws  and  government  were 
founded  on  that  of  the  New  England  town  meeting, 
and  to  its  privilege  no  whites  or  mixed  breeds  were  to 
be  admitted.  There  were  to  be  "Keepers  of  the 
Peace,"  "fence  viewers,"  town  marshals,  town  clerks. 


76  Missionary  Explorers 

road  commissioners,  town  meetings,  a  school,  and  a 
church.  All  this  subsequently  developed,  but  for  the 
moment  the  enterprise  was  rudely  halted. 

In  March  the  first  company  of  Indians  set  out  for 
their  new  homes.  They  had  only  begun  building  their 
log  houses  and  planting  their  corn,  when  the  first  shot 
at  Lexington,  heard  round  the  world,  echoed  through 
the  wilderness.  On  which  side,  tory  or  patriot,  the 
Six  Nations  would  range  themselves  was  a  matter  of 
great  interest.  Sir  William  Johnson,  whose  influence 
over  the  Indians  was  great,  was  a  tory.  Nevertheless 
the  Oneida  Indians  issued  a  declaration  of  neutrality, 
which  doubtless  was  brought  about  by  a  letter  from 
Samson  Occum,  in  which  he  says: 

"I  will  now  give  you  a  little  insight  into  the  Nature 
of  the  EngHsh  Quarrils  over  the  great  Waters.  They 
got  to  be  rich,  I  mean  the  Nobles  and  the  great,  and 
they  are  very  Proud  and  they  keep  the  rest  of  their 
Brethren  under  their  Feet,  they  make  Slaves  of  them. 
The  great  ones  have  got  all  the  Land  and  the  rest  are 
poor  Tenants — and  the  People  in  this  Country  live 
more  upon  a  leavel  and  they  live  happy,  and  the  former 
Kings  of  England  use  to  let  the  People  in  this  Country 
have  their  Freedom  and  Liberty;  but  the  present 
King  of  England  wants  to  make  them  Slaves  to  him- 
self, and  the  People  in  this  Country  don't  want  to  be 
Slaves, — and  so  they  are  come  over  to  kill  them,  and 
the  People  here  are  obliged  to  Defend  themselves,  they 


Samson  Occum,  Mohegan  77 

dont  go  over  the  great  Lake  to  kill  them.  And  now 
I  think  you  must  see  who  is  the  oppresser  and  who  are 
the  oppressed  and  now  I  think,  if  you  must  join  on 
one  way  or  other  you  cant  join  the  oppresser,  but  will 
help  the  oppressed.  But  let  me  conclude  with  one 
word  of  Advice,  use  all  your  Influence  to  your  Brethren, 
so  far  as  you  have  any  Connections  to  keep  them  in 
Peace  and  quietness,  and  not  to  intermeddle  in  these 
Quarrils  among  the  White  People.  The  Lord  Jesus 
Christ  says,  Blessed  are  the  Peacemakers,  for  they 
shall  be  called  the  Children  of  God. 

"This  with  great  Love  is  from 
"Your  True  Brother 

"Samson  Occom." 

To  the  declaration  of  neutraHty  Washington  re- 
sponds handsomely: 

"You  can  tell  our  friends  that  they  may  always  look 
upon  me,  whom  the  Whole  United  Colonies  have  chosen 
to  be  their  Chief  Warrior,  as  their  brother;  whilst  they 
continue  in  Friendship  with  us,  they  may  depend  upon 
mine  and  the  protection  of  those  under  my  command. 

"Tell  them  that  we  dont  want  them  to  take  up  the 
hatchet  for  us  except  they  chuse  it;  we  only  desire 
that  they  will  not  fight  against  us,  we  want  that  the 
chain  of  friendship  should  always  remain  bright  be- 
tween our  friends  of  the  Nations  and  us.  Their  atten- 
tion to  you  will  be  a  proof  to  us  that  they  wish  the 
same.     We   recommend  you  to   them,   and   hope  by 


yS  Missionary  Explorers 

your  spreading  the  truths  of  the  Holy  Gospel  amongst 
them,  it  will  contribute  to  keep  the  chain  so  bright, 
that  the  malicious  insinuations  or  practices  of  our 
Enemies  will  never  be  able  to  break  this  Union,  so 
much  for  the  benefit  of  our  Brothers  of  the  Six  Nations 
and  of  us — And  to  prove  to  them  that  this  is  my  de- 
sire and  of  the  Warriors  under  me,  I  hereto  Subscribe 
my  name  at  Cambridge  this  20*^  day  of  February 

1776. 

"G°.  Washington. 
"Mr.  Joseph  Johnson." 

Many  of  the  Indians  did  "chuse."  The  records  of 
the  patriot  army  disclose  the  deaths  of  eighteen  Mohe- 
gans  in  its  service.  The  little  community  at  Brother- 
town  suffered  greatly,  and  at  length  was  driven  away 
and  broken  up  by  the  enemy  under  General  St.  Leger 
on  his  way  to  besiege  Fort  Schuyler.  The  Brother- 
town  Indians  now  took  refuge  with  the  Housatonic 
tribe.  Jacob  Fowler,  who  had  been  Indian  tutor  at 
Dartmouth  College,  entered  the  government  service, 
and  carried  despatches  for  Governor  John  Trumbull. 
Occum  and  David  Fowler  remained  with  the  refugees 
among  the  friendly  Stockbridge  tribes. 

As  soon  as  peace  was  declared,  Occum  again  began 
collecting  Indians  for  Oneida,  and  carrying  out  his 
emigration  scheme.  The  Indians  had  no  money,  but 
he  collected  some  by  preaching,  and  for  the  rest  gave 
his  personal  note.  With  this  he  and  David  Fowler  set 
sail  from  New  London  with  a  company  of  Indians  for 


Samson  Occum,  Mohegan  79 

Albany,  by  way  of  New  York  City.  Here  he  gave 
them  over  to  Jacob  Fowler  to  conduct  to  Brothertown, 
while  he  went  back  for  further  work.  In  September 
he  went  to  get  his  people  on  the  Housatonic  and  take 
them  back  to  Brothertown.  Of  this  journey  he  says 
in  his  diary: 

"Monday  Oct'  24  [1785]:  Some  Time  after  Break- 
fast Brother  David  Fowler  and  I  sot  of  to  go  thro'  the 
Woods  to  our  Indians  new  Settlements,  and  presently 
after  we  sot  out  it  began  to  Rain  and  it  Rain'd  all  the 
way  not  very  hard, — and  it  was  extreemly  bad  muddy 
riding,  and  the  Creeks  were  very  high,  and  some  Places 
were  Mirely,  and  we  were  over  taken  with  Night 
before  we  got  in,  and  some  places  were  very  Dark 
where  Hamlock  Trees  were,  our  Eyes  did  us  but  little 
good,  we  travild  about  a  mile  in  the  Dark  and  then 
we  arriv'd  at  Davids  House,  as  [we]  approach'd  the 
House  I  hear"^  a  Melodious  Singing,  a  number  were 
together  Singing  Psalms  hymns  and  Spiritual  Songs. 
We  went  in  amongst  them  and  they  all  took  hold  of 
my  Hand  one  by  one  with  Joy  and  Gladness  from  the 
greatest  to  the  least,  and  we  sot  down  awhile,  and  then 
they  began  to  sing  again,  and  Some  Time  after  I  gave 
them  a  few  words  of  Exhortation,  and  then  Concluded 
with  Prayer, — and  then  went  to  Sleep  Quietly,  the 
Lord  be  praised  for  his  great  goodness  to  us. 

"Tuesday  Ocf  25.  Was  a  Snowy  Day,  was  very 
uncomfortable  weather.  I  kept  still  all  Day  at  Davids 
House  and  it  was  crowded  all  Day,  some  of  Onoydas 


8o  Missionary  Explorers 

came  in — In  the  evening  Singers  came  in  again,  and 
they  Sang  till  near  ten  o.c.  and  then  I  gave  them  a 
Word  of  Exhortation  and  concluded  with  prayer,  so 
we  ended  another  Day — 

"Saturday  Ocf  29:  David  gathered  his  corn,  he  had 
a  number  of  Hands  tho  it  was  cloudy  in  the  morning, 
and  little  Rain,  and  in  the  after  noon  he  husked  his 
corn,  and  the  Huskers  Sung  Hymns  Psalms  and  Spir- 
itual Songs  the  bigest  part  of  the  Time,  finish'd  in  the 
evening — and  after  supper  the  Singers  Sung  a  while, 
and  then  dispersed." 

Occum  was  now  called  upon  to  celebrate  the  first 
wedding  in  the  new  community,  and  under  civilized 
forms.  He  relates  that  the  young  people  and  guests 
in  a  neighboring  wigwam  formed  "a  Regular  Proces- 
sion according  to  their  age  and  were  seated  accordingly 
— and  the  old  People  also  seated  themselves  Regularly, 
and  A  great  Number  of  Stockbridgers  came  from  their 
Town  to  attend  the  Wedding,  but  many  of  them  were 
too  late — 

"When  I  got  up,  I  spoke  to  them  Some  Time  upon 
the  nature  of  Marriage,  the  Honourableness  and  Law- 
fulness of  it,  whereby  we  are  distinguished  from  the 
Brutal  Creation:  Said  Some  of  the  first  marrage  in 
Eden  &  of  the  Marrage  where  Christ  and  his  Disciples 
were  invited  and  the  Honour  he  did  to  it  by  working 
the  first  mericle  he  wrought  in  the  World  in  turning 
water  into  Wine  and  then  we  prayed,  after  Prayer  I 
orderd  them  to  take  each  other  by  the  Right  Hand  alter- 


Samson  Occum,  Mohegan  8i 

nately  and  then  I  declared  them  in  the  Face  of  the  As- 
sembly to  be  a  Lawful  Husband  and  Wife,  according 
to  the  Law  of  god — and  then  pray'd.  prayer  being 
ended  Marriage  salutations  went  round  Regularly,  and 
concluded  by  Singing  a  Marriage  Hymn — and  then  the 
People  sat  down,  and  Jacob  Fowler  who  was  appointed 
Master  of  Serimonies  at  this  Marriage,  gave  out  some 
Drink  a  Round  the  Company  and  then  Supper  was 
brought,  sot  in  order  on  a  long  Board,  and  we  sot  down 
to  eat,  and  had  Totty  well  sweeten'd  with  wild  Sugar 
made  of  Sugar  Trees  in  the  Wilderness:  and  after  sup- 
per we  Spent  the  Evening  in  Singing  Psalms  Hymns 
and  Spiritual  Songs, — and  after  that  every  [one]  went 
home  Peaceably  without  any  Carausing  or  Frollicking. 

"Fryday  Nov'  4:  The  Young  People  put  on  their 
best  Clouths,  and  went  to  a  Neighbours  House,  all  on 
Horse  back,  and  they  appeared  agreeable  and  Decent, 
and  they  had  no  carousing,  they  had  some  Pleasant 
chat  and  agreable  conduct,  some  Singing  of  Psalms 
Hymns  and  Spiritual  Songs.  Some  Time  in  the  after 
Noon  they  dined  together,  and  after  Dinner  every  one 
went  Home  Quietly. — so  the  Weding  ended,  and  it 
was  conducted,  caried  on  and  finished  with  Honour  and 
great  Decency — and  the  Lord  help  this  People  to  go 
on  Regularly  in  all  their  concerns — 

''Monday  Nov.  7:  Some  Time  after  Sun  rise  I  sot 
out  with  Brother  Roger  and  his  wife  to  our  Place;  and 
stopt  at  Rogers  and  I  took  Breakfast  with  them,  they 
live  near  three  miles  from  the  rest  of  the  People,  and 


82  Missionary  Explorers 

after  eating  I  went  on  to  Town,  got  there  about  12 
and  found  them  all  well — In  the  Evening  met  on  our 
Temporal  and  Religious  Concerns — we  met  once  be- 
fore but  did  not  come  to  any  business — but  now  we 
proceeded  to  form  a  Body  PoHtick — ^we  named  our 
Town  by  the  Name  of  Brothertown,  in  Indian  Eeyam- 
quittoowayconnuck — J.  Fowler  was  chosen  clarke  of 
the  Town,  for  a  year,  and  for  the  future,  the  Com- 
mittee is  to  be  chosen  Annually.  Andrew  Accorro- 
combe  and  Thomas  Putchauker  were  chose  to  be  Fence 
Viewers  to  continue  a  year.  Concluded  to  have  a 
Centre  near  David  Fowler's  house,  the  Main  Street  is 
to  run  North  and  South  &  East  and  West  and  cross  at 
the  Centre.  Concluded  to  live  in  Peace,  and  in  Friend- 
ship and  to  go  on  with  in  all  their  PubUc  Concerns 
in  Harmony,  both  in  their  Religious  and  Temporal 
Concerns,  and  every  one  to  bear  his  part  in  the  Pub- 
lick  Charges  of  the  Town.  They  desired  me  to  be  a 
Teacher  amongst  them.  I  consented  to  spend  some 
of  my  remaining  Days  with  them  and  make  this  Town 
my  Home  and  centre." 

Here  is  recorded  the  formal  founding  of  the  Indian 
town  of  Brothertown,  whose  Indian  name  only  an 
Indian  could  pronounce.  The  efforts  of  these  Indians 
to  accept  only  the  best  of  that  civilization  that  sur- 
rounded them  is  touching.  No  one  could  have  been 
more  alive  to  the  vices  of  the  white  civilization  and 
the  Indian's  ready  response  to  these  than  Occum.  For 
that    reason  he  made  every  effort  to  keep  his  race 


Samson  Occum,  Mohegan  83 

apart.  One  clause  of  their  agreement  forbade  any 
alienation  of  their  land,  in  order  to  guard  against  the 
temptation  of  the  shiftless,  and  more  especially  the 
drunken  Indian  to  sell  to  the  whites. 

"Wednesday  Nov''  9:  Breakfasted  with  Cap*  Hin- 
dreck  &  soon  after  Eating  I  sot  off  for  Home,  got  to 
our  Place  about  12  and  found  our  Folks  well — 

"Thirdsday  Fry  day  and  Saturday  look  about  a  little 
to  see  the  land  and  it  is  the  best  land  I  ever  did  see  in 
all  my  Travils.  John  Tuhy  Planted  Just  about  one 
acre  of  ground,  which  he  cleared  last  may,  and  this 
Fall  he  took  of  20  Bushels  of  good  Corn,  56  Bushels  of 
Potatoes,  about  200  Heads  of  Cabage,  and  about  3 
Bushels  of  Beans,  and  about  2  Bushels  of  Pusnips  and 
Beats  together,  besides  Cucumbers  and  Watermelons, 
of  the  Same  ground,  and  it  was  not  Plowd  nor  dug  up 
with  a  Hoe,  only  leaves  and  Small  Bushes  were  burnt 
on  it  and  great  many  Logs  lay  on  it  now — and  I  was 
told  last  week  among  the  Stockbridge  Indians  that  in 
their  clearing  some  spots  of  land  where  it  has  been 
improved  in  years  past,  they  Plowed  up  and  dug  up 
good  many  Potatoes,  where  they  had  been  Planted 
perhaps  10  or  12  years  ago.  One  man  got  3  skipples 
and  he  planted  them,  and  he  has  raised  a  fine  passel  of 
them,  and  Brother  David  Fowler  told  me,  and  his  wife 
and  others  confirmed  it,  that  he  had  one  Cabage  Stomp 
stood  three  summers  and  it  headed  every  year,  the 
last  it  stood,  it  [had]   three  Heads. — " 

Occum  now  resumed  his  missionary  work,  minister- 


84  Missionary  Explorers 

ing  to  the  "Stockbridgers"  as  to  the  new  community, 
and  visiting  Mohegan  from  time  to  time,  where  his 
own  family  still  remained.  His  diary  is  full  of  the  hap- 
penings among  the  tribes — funerals,  weddings,  preach- 
ing and  praying  and,  above  all,  singing.  He  carried 
his  Spiritual  Songs  in  his  pocket  and  led  the  singing. 
We  may  imagine  his  noble  presence,  the  manners  he 
acquired  in  the  formal  society  of  England,  as  these  now 
appeared  on  his  errands  of  mercy  and  encouragement 
in  the  humble  homes  of  his  nation.  He  had  invented 
for  the  young  people  a  game  that  he  called  Christian 
Cards.  These  were  pieces  of  card-board  on  which  were 
passages  of  Scripture  in  verse.  There  was  a  New  Testa- 
ment pack  and  an  Old  Testament  pack,  which  he  used 
variously  as  the  occasion  seemed  to  need. 

"Sabb.  July  30  About  9  I  went  to  Brother  David's 
and  there  I  preached  and  many  of  the  Stockbridgers 
were  there  and  four  young  Onoyda  men  were  there, 
and  were  drest  compleat  in  Indian  way.  they  shined 
with  Silver,  they  had  large  Clasps  about  their  arms, 
one  had  two  Jewels  in  his  Nose,  and  had  a  large  Silver 
half  moon  on  his  Breast;  and  Bells  about  their  Legs, 
&  their  heads  were  powderd  up  quite  stiff  with  red 
paint,  and  one  of  them  was  white  as  any  white  man 
and  gray  eyes,  his  appearance  made  me  think  of  the 
old  Britains  in  their  Heathenism.  I  spoke  from 
Hosea  xiii  :  9  :  &  Eclesi  xii.  i  and  there  was  great  at- 
tention among  the  people,  after  meeting  the  singers 
sung  some  Time  and  then  we  ail  dispersd — 


Samson  Occum,  Mohegan  85 

"Wednesday  Aug*  23  Towards  Night  the  Young 
People  came  to  Jacob  Fowlers  to  receive  instruction; 
and  I  spoke  to  them  from  Prover^  [blank]  a  little 
whi[le]  and  then  we  Prayd,  and  after  Prayer  I  Exer- 
cised with  my  Christian  Cards  with  them,  and  they 
were  agreable  to  them,  and  they  [were]  Awd  with  the 
Various  Texts  of  Scripture,  and  I  believe  they  will  not 
forget  the  evening  very  soon,  there  was  one  Stock- 
bridge  Girl  came  on  purpose,  and  there  was  one  Eng- 
lish Girl,  and  they  also  chose  each  of  'em  a  Text;  and 
they  concluded  with  singing  several  Tunes,  and  the 
whole  was  caried  on  with  Decency,  &  Solemnity — 

"Wednesday  Aug*  30  Soon  after  Breakfast  thirteen 
of  us  sot  out  into  the  Woods,  they  went  after  Ginshang 
Roots,  and  I  was  going  to  M'"  James  Dean's,  we  travild 
together  about  3  Miles,  and  there  they  incamped  made 
up  great  Fire,  and  soon  after  I  went  on.  sister  Hannah 
Fowler  went  with  me,  and  then  we  went  thro'  a  Hedi- 
ous  Wilderness  for  three  or  four  miles,  we  had  only 
markd  Trees  to  go  by,  and  there  was  but  very  poor 
Track — ^we  arrivd  to  M""  Deans  Some  time  in  the  after- 
noon, found  them  all  well,  and  we  were  receivd  with 
all  kindness,  and  at  sundown  Brother  David  came 
runing  in  pufing  and  Blowing  and  all  of  a  fome  with 
sweat,  he  had  treed  a  couple  of  Racoons  and  he 
[came]  for  a  gun,  and  went  right  back  and  one  young 
man;  and  some  Time  in  the  [evening]  he  came  in  with 
one  Racoon — 

"Thirdsday  Aug*  31  about  11,  we  took  leave  of  the 


86  Missionary  Explorers 

Fa[mily]  and  went  to  New  Stockbridge — got  there 
some  Time  in  the  afternoon,  we  calld  on  Sir  Peter 
Pankquunnupeat  &  I  put  up  there, — 

**  Saturday  Oct''  21:  soon  after  Breakfast,  sot  of  for 
old  Town.  Sally  Skesuck  and  I  went  together,  got 
there  before  Noon.  I  sot  a  while  in  Widow  Quinne's 
and  then  went  to  Sir  Peters — and  was  there  a  while, 
and  there  came  a  man,  and  brought  a  Maloncholy 
word  concerning  Sally  as  she  was  returning  and  had 
Just  got  out  of  the  Town  the  Mare  got  a  fit  of  kicking 
up  her  heels,  and  crowded  up  against  a  fence,  and  she 
fell  Backward,  and  broak  her  right  Arm;  I  went 
directly  to  see  her  and  found  her  in  great  Misery, 
we  Splinted  up  her  arm  and  so  left,  in  the  evening 
went  again  to  see  her,  and  she  was  in  great  Pains,  and 
I  tryd  to  bleed  her.     but  I  coud  not  make  out." 

The  following  entry  in  Cecum's  diary  is  the  first  in- 
timation we  have  of  the  subsequent  trouble  with  the 
Oneidas  that  disturbed  the  close  of  his  life: 

"Monday  Octo'"  16:  a  number  of  us,  I  think  sixteen, 
all  men  went  to  New-Town  to  have  a  Treaty  with  the 
Oneidas.  We  had  calld  them  to  our  Town  but  they 
chuse  to  have  us  come  to  their  Town,  and  we  drove 
one  creature  to  them  to  kill,  we  got  there  after  sun 
sit  went  directly  to  the  Councell  House,  David  and  I 
Lodgd  there,  and  there  rest  were  ordered  elsewhere. 
I  had  but  poor  rest  all  Night,  they  have  too  many 
Vermine  for  me — 

"Tuesday  Octo'  17:   Some  Time  in  the  after  noon, 


Samson  Occum,  Mohegan  87 

were  calld  to  appear  before  the  Councell  and  we  were 
permitted  to  speak  for  ourselves, — and  we  related  the 
whole  of  our  transactions  with  them  about  the  Land 
they  gave  us — for  they  had  a  notion  to  take  it  back 
again  last  summer,  and  only  allow  one  mile  square 
which  we  utterly  refused,  and  we  had  not  got  thro 
that  Day,  and  we  were  dismisst.  in  the  evening  we  all 
went  together  in  a  certain  House  to  sing  and  Pray  to- 
gether &  after  prayers  David  and  I  [went]  Back  to  the 
Councell  House  to  Lodge — 

"Wednesday  Octo""  18  :  Near  mid  Day  we  were 
calld  again  to  the  Councell,  and  we  resumed  our  re- 
lation and  soon  finishd  and  then  we  went  out,  and 
were  calld  again  soon,  and  they  begun  to  rehearse 
[what]  we  had  deliverd,  and  they  said  it  was  all  good 
and  True,  and  then  they  made  a  New  offer  to  us,  to 
live  in  the  same  spot  of  Ground,  but  [not]  to  be  bound 
by  any  Bound,  but  live  at  large  with  them  on  theer 
Land,  which  we  refused,  and  we  told  them  we  chuse 
to  [be]  bounded,  and  they  had  bounded  us  allready, 
all  most  all  round,  and  we  wanted  only  to  be  bound 
alround  where  we  were,  and  they  took  it  under  con- 
sideration.— 

"Thirdsday  Octo'  18:  Went  to  Stockbridge  to  a 
wedding  Just  before  SunSet,  attended  upon  Marriage, 
the  Young  man  was  one  the  Sachem's  son  and  the 
Young  woman  was  of  noted  Family,  and  there  was  a 
vast  concourse  of  People  of  many  Nations,  it  was 
Said  there  were  ten  different  Languages  among  the 


88  Missionary  Explorers 

People  and  the  People  behaved  decently,  but  the 
Onoydas  began  to  behave  unseamly  and  in  the  Night 
they  had  a  terrible  froleck  even  all  Night — 

"Thirdsday  Octo'  25th :  we  were  calld  suddenly  to  ap- 
pear before  the  chiefs  of  the  Onoyd,  that  had  Just  come 
to  our  Place — and  we  eat  our  Breakfast  in  hast,  and 
went  direcly  to  Widow  Fowlers  and  there  the  chiefs  meet 
with  us,  and  it  was  about  our  Lands.  But  there  was 
such  confusion  I  woud  not  say  a  word  about  it.  it  was 
a  party  Scheme,  contrivd  by  a  few  of  our  People, 
they  [have]  been  agreing  with  the  Onoydas  for  a  Piece 
of  Land  without  the  knowledge  of  the  Headmen  of  the 
Place.  Some  of  the  contrivers  of  this  mischief  were 
much  intoxicated  and  they  drove  on  the  Business  with 
all  fury  in  no  order,  it  was  like  Whirlwind.  Some  Time 
towards  Night  we  broke  up  and  every  one  went  his 
way:  in  great  confusion  of  mind. — I  went  to  Brother 
Davids  and  there  Lodgd  with  a  sorrowful  mind. — " 

This  entry  opens  the  last  days  of  Cecum's  life.  He 
had  moved  his  family  from  Mohegan  to  Brothertown 
with  the  last  company  of  emigrating  Indians.  In 
doing  this  he  was  unable  to  take  through  the  wilder- 
ness his  library,  including  the  books  presented  him  in 
England,  and  the  portrait  of  himself,  which  had  been 
presented  him,  and  has  since  disappeared  beyond  re- 
covery. The  company  followed  the  course  of  the 
Mohawk  River  in  bateaux,  until  they  took  the  trail 
through  the  wilderness  to  Brothertown.  Here  he  built 
a  log  house  for  his  family. 


Samson  Occum,  Mohegan  89 

But  before  he  returned  the  whites  were  pressing  the 
Indians  on  all  sides.  Two  thousand  acres  had  been 
taken  from  them,  including  "a  fine  grove  of  pine  and 
a  cedar  swamp  which  had  been  set  aside  for  the  use  of 
the  town.''  Occum  protested.  The  Oneidas,  at  the 
original  instigation  of  the  whites,  it  is  said,  claimed  that 
the  deed  of  gift  was  void.  Occum  protested  and  ap- 
pealed to  the  General  Assembly,  which  ordered  the 
ejectment  of  the  whites.  But  Samson  Occum  had 
fought  his  last  fight.  He  was  now  sixty-nine  years  old, 
and  spent  in  long  and  vahant  service  for  his  race.  For 
peace  he  moved  to  Tuscarora  among  his  old  friends,  the 
"Stock-bridgers.'' 

The  Connecticut  Gazette  of  New  London,  August  2d, 
1792,  has  the  following  announcement: 

"Died  at  New  Stockb  ridge,  in  the  vicinity  of  Oneida, 
in  the  69th  year  of  his  age,  the  Rev.  Samson  Occom, 
in  a  very  sudden  and  unexpected  manner.  About  a 
week  before  he  died  he  complained  to  his  wife  of  a  very 
uncommon  and  distressing  pain  in  his  vitals,  which 
occasioned  a  faintness,  but  it  was  soon  over.  A  few 
hours  before  his  death  the  same  disorder  came  on  again, 
but  as  before  soon  left  him — after  which  he  eat  as 
hearty  a  dinner  as  usual,  told  his  wife  he  would  ride  to 
one  of  his  neighbors  and  get  him  to  accompany  him 
to  a  cedar  swamp  in  search  of  some  timber  he  was 
wanting.  His  wife  in  vain  remonstrated  against  it; 
he  went,  and  just  before  they  came  to  the  swamp  he 
told  the  man  he  must  rest,  asked  for  water,  desired  the 


^6  Missionary  Explorers 

man  to  call  for  help,  which  he  did,  he  then  took  ofF  his 
coat  and  as  the  man  returned,  he  said,  I  have  done — 
and  appeared  inclined  to  sleep — asked  his  friend  to 
ease  him  down,  which  done,  he  folded  his  hands  across 
his  breast  and  expired  in  a  few  minutes.  On  Sunday 
the  15th  inst.  his  remains  were  decently  interred — pre- 
vious to  which  the  Rev.  Mr.  Kirkland  preached  his 
funeral  sermon  from  Matt.  xxiv:44.  Upwards  of  300 
Indians,  from  different  tribes,  attended.  Mr.  Occom 
was  of  the  Mohegan  tribe  of  Indians  and  removed 
with  a  number  of  that  tribe  a  few  years  since  to  Oneida." 

Samuel  Kirkland,  who  preached  the  funeral  sermon, 
adds  to  this  in  his  journal: 

"The  Indians  were  so  alarmed  at  the  sudden  death 
of  Mr.  Occum  that  they  began  to  collect  at  Tuscarora 
from  the  various  settlements  very  early  in  the  morn- 
ing. By  a  mistake  of  the  messenger  they  were  led  to 
conceive  that  the  first  meeting  would  be  held  there  in- 
stead of  at  Kanonwalohale;  as  many  of  the  Indians 
came  the  distance  of  ten  miles.  After  an  exhortation 
and  prayer  at  the  house  of  the  deceased,  we  moved 
about  a  mile  to  a  bower  near  the  center  of  the  town, 
for  the  sake  of  convenience,  there  being  no  house 
sufficiently  large  to  contain  one  half  of  the  Indians 
who  were  assembled  on  the  occasion." 

No  mention  is  made  of  Occum's  burial-place,  but  it  is 
assumed  that  it  was  on  the  farm  of  his  brother-in-law 
and  life-long  friend,  David  Fowler,  where  a  stone  marks 
the  grave  of  David  and  his  wife,  and  which  was  the 


Samson  Occum,  Mohegan  91 

burial-ground  of  other  Christian  Indians.  Although 
Occum  passed  away,  and  there  is  no  trace  of  the 
resting-place  of  the  most  famous  Christian  Indian,  his 
work  lived. 

By  a  decision  of  the  Assembly  of  the  State  of  New 
York  in  1798  the  Brothertown  Indians  were  confirmed 
in  their  rights  to  their  land.  Their  ultimate  history  it 
is  interesting  to  follow.  That  mysterious  man,  the 
Reverend  EleazarWiUiams,  whose  resemblance  to  Louis 
XVI  gave  rise  to  the  belief  that  he  was  the  Dauphin, 
falsely  reported  to  have  died  in  the  Temple,  appeared 
among  them,  hoping  to  enUst  the  New  York  tribes  in 
an  emigration  scheme  to  the  West.  The  Brothertown 
Indians  contributed  nearly  a  thousand  dollars  for  the 
purchase  of  land  in  Wisconsin,  among  the  Winnebagoes. 
The  efFort  fell  through;  and  the  war  of  181 2  intervened, 
in  which  a  number  of  the  Indians  took  part.  However, 
in  183 1  the  venture  was  resumed,  and  a  number  of  the 
Brothertown  Indians  secured  by  treaty  a  tract  of  land 
on  Winnebago  Lake,  where  they  founded  a  town 
named  in  honor  of  their  old  home,  Brothertown.  Here 
they  gradually  became  absorbed  in  the  population, 
several  having  held  public  offices  and  served  in  the 
Wisconsin  Legislature. 


DAVID  BRAINERD 
MISSIONARY  TO  THE  FORESTS 


DAVID  BRAINERD 
MISSIONARY  TO  THE  FORESTS 

YOU  are  to  conceive  of  a  little  boy,  delicate  in 
health,  brought  up  under  the  overshadowing 
sense  of  sin  and  guilt  peculiar  to  the  Puritans. 
"Sometimes  I  feel  that  my  heart  is  not  so  bad  as  the 
books  say,*'  he  pathetically  writes  in  his  diary. 

Yet,  breaking  through  the  bonds  of  ill  health  and 
spiritual  discouragement,  this  youth  became  the  spirit- 
ual descendant  of  John  Eliot,  spent  his  hfe  on  horse- 
back travelling  through  the  trackless  woods,  fording 
streams,  and  literally  gave  up  his  life  in  the  service 
of  the  Indians. 

Such  was  David  Brainerd,  born  at  Haddam,  Conn., 
April  20,  1718,  of  Hezekiah  Brainerd,  a  member  of  his 
Majesty's  Council  for  the  Colony,  and  the  great- 
grandson  of  the  Reverend  Peter  Hobart,  who  came  over 
in  the  "Mayflower."  His  father  died  when  David 
was  nine  years  old,  and  he  was  an  orphan  at  thirteen. 

"I  was  from  a  youth  somewhat  sober  and  do  not 
remember  any  conviction  of  sin  till  I  was  seven  or 
eight  years  of  age."  So  anxious  did  he  then  become 
lest  he  should  die  and  go  to  hell — for  our  forefathers 
were  very  direct  of  speech — that  he  could  not  play 
with  the  other  children,  but  would  go  off  to  the  woods 

95 


96  Missionary  Explorers 

and  pray  by  himself  for  mercy.  The  death  of  his 
mother  increased  this  melancholy  and  these  terrors. 
He  writes  of  walking  out  one  winter  morning  when  he 
became  so  terrified  over  his  own  wickedness  that  he 
feared  the  vengeance  of  God  was  about  to  overtake 
him,  and  he  envied  the  unconsciousness  of  the  birds 
and  beasts. 

**One  night  I  remember  particularly  when  I  was 
walking  solitarily  abroad,  when  I  had  opened  to  me 
such  a  view  of  my  sin  that  I  feared  the  ground  would 
cleave  asunder  at  my  feet  and  become  my  grave,  and 
would  send  my  soul  quick  to  hell  before  I  could  get 
home.  Though  I  was  forced  to  go  to  bed,  lest  my  dis- 
tress be  discovered  by  others,  which  I  much  feared, 
yet  I  scarcely  durst  sleep  at  all,  for  I  thought  it  would 
be  a  great  wonder  if  I  should  be  out  of  hell  in  the 
morning." 

It  is  difficult  for  us  in  our  day,  who  find  so  much  in 
the  affairs  of  the  good  brown  earth  and  our  duties  to 
the  world  in  general  to  occupy  us,  to  understand  the 
fears  and  self-communings  of  this  poor  lonely  boy. 
Something  must  be  set  against  the  advice  of  his  teach- 
ers, such  as  the  Reverend  Mr.  Fiske,  who  advised  David 
to  have  nothing  to  do  with  the  young,  but  to  seek 
the  company  of  older  people. 

"I  was  not  much  addicted  to  the  company  and 
amusements  of  the  young,"  David  writes,  *'but  this  I 
know,  that  when  I  did  go  into  such  company,  I  never 
returned  with  so  good  a  conscience  as  when  I  went." 


David  Brainerd  97 

At  nineteen  he  thought  to  become  a  farmer,  but  after 
working  on  a  farm  a  little  over  a  year,  he  determined 
to  go  to  college  that  he  might  become  a  preacher,  al- 
though he  was  still  in  torment  over  the  condition  of 
his  soul.  Then  happened  one  of  those  spiritual  crises 
which  he  often  underwent,  but  with  a  difference.  He 
was,  as  was  his  custom,  walking  in  great  distress  of 
mind  "in  a  dark,  thick  grove,  when  unspeakable  glory- 
seemed  to  open  to  the  view  and  apprehension  of  my 
soul.  I  do  not  mean  any  external  brightness,  for  I 
saw  no  such  thing;  nor  do  I  intend  any  imagination  of 
a  body  of  light,  somewhere  in  the  third  heavens,  or 
anything  of  that  nature;  but  it  was  a  new  inward  ap- 
prehension or  view  that  I  had  of  God,  such  as  I  never 
had  before,  nor  anything  which  had  the  least  resem- 
blance of  it.  I  stood  still,  wondered,  and  admired. 
.  .  .  My  soul  was  so  captivated  and  delighted  with  the 
excellency,  loveHness,  greatness,  and  other  perfections 
of  God,  that  even  I  was  swallowed  up  in  him;  at  least 
to  that  degree  that  I  had  no  thought  (as  I  remember) 
at  first  about  my  own  salvation,  and  scarcely  reflected 
that  there  was  such  a  creature  as  myself." 

That  this  vision  made  David  forget  himself  is  a  large 
part  of  its  importance.  Henceforth,  although  he  has 
frequent  returns  of  his  old  unhappy  state  of  mind  and 
soul,  he  now  finds,  as  he  expresses  it,  "unspeakable 
sweetness  and  delight  in  God,"  and  we,  his  readers, 
rejoice  in  this  as  we  would  in  any  relief  for  the  poor 
boy  from  physical  pain. 


98  Missionary  Explorers 

In  September  he  entered  Yale  College.  Shortly 
after,  he  was  taken  down  with  measles  and  obliged  to 
go  home.  He  lost  so  much  time  that  he  notes  in  his 
diary  that  he  had  to  study  very  hard  to  make  this  up, 
and,  "being  very  much  exposed  on  account  of  my 
freshmanship,"  had  not  much  opportunity  to  think  of 
his  spiritual  condition,  alluding  thus  to  the  tempta- 
tions a  young  collegian  is  exposed  to. 

It  can  scarcely  be  believed  that  so  conscientious  a 
youth  came  into  collision  with  the  college  authorities 
and  was  expelled.  It  is  almost  equally  difficult  for  us  to 
understand  the  circumstances  and  the  manner  in  which 
this  was  done.  The  Reverend  George  Whitefield,  an 
English  evangelist  and  a  Methodist,  had  brought  about 
a  rehgious  revival,  which  has  come  down  to  us  under 
the  name  of  the  Great  Awakening.  So  intense  a  spirit- 
ual nature  as  that  of  David  Brainerd  was  inevitably 
drawn  to  Whitefield  and  his  teachings.  On  the  other 
hand,  Whitefield's  fervent  methods  were  coldly  re- 
garded by  the  faculty  at  Yale.  David  and  a  few 
young  men  of  his  class  grouped  themselves  together 
for  rehgious  conversation.  At  one  of  these  meetings  a 
tutor  named  Whittlesey  met  with  them  and  made  the 
final  prayer.  After  he  had  gone  one  of  the  group 
asked  David  what  he  thought  of  it. 

"He  has  no  more  grace  than  that  chair,"  David 
promptly  replied.  A  classman  passing  heard  David's 
remark,  told  it  to  a  woman  friend,  who  conceived  that 
David  referred  to  some  one  of  the  college  faculty,  and 


David  Bralnerd  99 


as  promptly  told  it  to  the  rector.  The  young  men 
were  called  before  the  rector  and  compelled  to  tell  of 
whom  this  was  said.  David  was  accordingly  required 
to  make  a  public  confession  in  hall.  This  he  refused 
to  do  on  the  ground  that  because  of  a  remark  made  in 
a  private  conversation  he  was  being  treated  as  one 
who  had  committed  a  crime.  He  was  accordingly,  in 
his  third  year  in  college,  summarily  expelled.  David's 
sense  of  the  injury  done  him  was  heightened  by  the 
fact  that  he  stood  at  the  head  of  his  class,  and  would 
have  received  its  chief  honor  as  a  senior.  However, 
he  was  not  to  be  deterred  from  his  great  desire  to  be  a 
preacher,  but  continued  his  studies  privately,  and  was 
at  length  licensed  at  Danbury,  and  went  as  a  preacher 
among  the  wasted  community  of  Indians  at  Kent,  on 
the  Housatonic  River. 

In  the  course  of  his  preaching  he  was  again  obliged 
to  go  to  New  Haven,  and  here  he  still  found  the  feel- 
ing against  him  so  strong  that  he  was  not  able  to  meet 
his  classmates  at  commencement,  but  was  obliged  to 
hide  at  the  home  of  a  friend  out  of  town  lest  he  be  ar- 
rested and  imprisoned.  Commencement  day  he  spent 
in  the  depths  of  the  woods  in  prayer,  he  who  would 
otherwise  have  been  at  the  head  of  his  class. 

In  the  evening  he  cautiously  ventured  out  into  the 
town,  and  conferred  with  some  friends,  who  advised 
him  to  write  an  apology  to  the  rector.  This  he  did 
very  humbly,  and  asked  to  be  relieved  from  "their 
academical  censure."     The  Reverend  Aaron  Burr  came 


loo  Missionary  Explorers 

all  the  way  from  New  Jersey  with  letters  from  New 
York,  asking  that  David  be  given  his  degree.  His  re- 
quest was  refused  unless  David  would  remain  there 
another  year.  As  this  was  now  impossible,  David  left 
New  Haven  with  a  sad  heart,  and  his  diary  records: 

"Sept.  14.  This  day  I  ought  to  have  taken  my  de- 
gree, but  God  sees  fit  to  deny  it  to  me." 

This  painful  situation  made  for  David,  however,  two 
stanch  and  important  friends.  These  were  Jonathan 
Edwards,  the  great  theologian,  and  the  Reverend  Aaron 
Burr,  afterward  president  of  Princeton  College.  More- 
over, honors  now  fell  upon  him.  A  messenger  was  sent 
from  East  Hampton,  one  of  the  most  prosperous  and 
fairest  of  the  colonial  towns,  asking  David  to  settle 
there  as  its  minister.  At  the  same  time  came  a  request 
that  he  should  come  to  New  York  and  meet  the  Scotch 
Commissioners  about  going  on  a  mission  to  the  Dela- 
ware Indians.  This  decided  his  destiny.  He  would 
give  up  the  comfortable  life  with  the  English  and  cast 
his  lot  with  the  Indians.  He  had  ridden  on  his  horse 
to  New  York.  This  was  the  first  time  the  farmer  boy 
and  youth  of  the  woods  had  ever  been  to  a  city.  But 
the  only  thing  he  notes  in  his  diary  is  its  confusion,  and 
he  longs  again  for  his  wilderness. 

Owing  to  troubles  between  the  settlers  and  Indians 
on  the  Delaware,  it  was  decided  that  he  should  go  to 
Kaunaumeck,  an  Indian  village  half-way  between 
Albany  and  Stockbridge.  The  first  night  he  slept  on  a 
heap  of  straw  in  a  "lonely,  melancholy  desert."     He 


David  Brainerd  loi 

then  found  a  Scotchman  and  his  wife  Uving  in  a  one- 
roomed  log  hut.  He  could  scarcely  understand  the 
Highland  dialect  of  the  man,  and  his  wife  not  at  all. 
The  only  person  with  whom  he  could  talk  was  a  young 
Indian,  whom  he  engaged  as  an  interpreter.  But  at 
least  he  had  shelter,  and  food — mush,  boiled  corn,  and 
ash  cake.  Nothing  could  exceed  the  loneliness  of  his 
life.     Here  is  an  extract  from  his  diary: 

"Spent  most  of  the  day  in  labor  to  procure  something 
to  keep  my  horse  on  in  the  winter;  was  very  weak  in 
body  through  the  day,  and  thought  this  frail  body 
would  soon  sink  in  the  dust;  had  some  realizing  ap- 
prehensions of  a  speedy  entrance  into  another  world. 
In  this  weak  state  of  body,  was  not  a  Httle  distressed 
for  want  of  suitable  food.  Had  no  bread,  nor  could  I 
get  any.  I  am  forced  to  go  ten  or  fifteen  miles  for  all 
the  bread  I  eat;  sometimes  it  is  mouldy  and  sour  be- 
fore I  eat  it,  if  I  get  any  considerable  quantity;  and 
then  again  I  have  none  for  days  together,  not  being 
able  to  find  my  horse  in  the  woods  to  go  for  it.  But 
through  divine  goodness  I  had  some  Indian  meal  of 
which  I  made  some  cakes  and  fried  them.  I  felt  con- 
tented with  my  circumstances,  and  blessed  God  as 
much  as  if  I  had  been  a  king." 

Notwithstanding  his  feeble  body,  and  his  frequent  suf- 
fering from  cold  and  hunger,  and  from  being  often  lost 
in  the  woods  and  obHged  to  spend  the  night  in  the  open 
air — once  he  notes  falling  from  his  horse  into  the 
stream— he  never  thinks  of  giving  up  or  regrets  the 


I02  Missionary  Explorers 

comforts  of  civilized  life.  There  were  sterner  perils. 
While  trying  to  teach  the  Indians  to  sing,  a  messenger 
came  warning  him  that  war  had  been  declared  between 
France  and  England,  and  he  must  be  prepared  against 
attacks  from  the  French  Indians,  for  the  savages  took 
sides  in  these  foreign  quarrels. 

David  had  a  little  property  left  him  by  his  father, 
for  his  salary  as  a  preacher  was  scarcely  more  than 
nominal.  He  writes  in  his  diary  that  "God  hav- 
ing provided  for  me  bountifully,  so  that  I  have  been 
enabled  in  about  fifteen  months  past  to  bestow  to  char- 
itable uses  about  an  hundred  pounds  New  England 
money,  that  I  can  now  remember."  He  had  built  him- 
self a  Httle  hut  of  logs,  of  which  he  speaks  aflFectionately 
as  indeed  his  home.  From  this  he  was  now  to  part. 
The  Commissioners  sent  for  him  again  to  go  on  his 
mission  to  the  Indians  on  the  Delaware  and  Susque- 
hanna Rivers,  the  Indians  at  Kaunaumeck  having  been 
transferred  to  Stockbridge. 

"I  this  day  took  all  my  books,  clothes  &c  and  dis- 
posed of  them,  and  set  out  for  the  Delaware  river. 
Rode  several  hours  in  the  rain  through  the  howling 
wilderness,  although  I  was  so  disordered  in  body,  that 
little  or  nothing  but  blood  came  from  me." 

In  May  he  began  his  journey  southward,  crossing 
"Hudson's  river"  at  Fishkill,  and  making  for  Goshen 
in  the  Highlands.  We  can  hardly  realize  to-day  the 
desolate  and  barren  region  through  which  he  rode, 
finding  scarcely  any  settlements,  and  suffering  much 


David  Brainerd  103 


fatigue  and  many  hardships.  "He  was  fond  of  soli- 
tude, but  the  ghastly  desolation  of  the  wilderness  went 
to  his  soul."  About  twelve  miles  from  the  Forks  of 
the  Delaware  he  came  across  a  settlement  of  Dutch  and 
Irish,  for  whom  he  preached,  but  where  he  saw  to  his 
grief  children  playing  on  Sunday.  He  was  at  his  new 
station  but  two  weeks,  when  again  he  mounted  his 
horse  and  rode  to  Newark,  where  he  was  to  receive  the 
formal  authority  for  his  mission,  and  then  "broken  in 
body"  he  set  out  again  for  the  Delaware. 

"His  difficulties  were  very  great,"  says  one  of  his 
biographers.  "His  inexperience  with  the  language, 
especially  as  it  was  split  up  into  so  many  dialects,  and 
the  ignorance  of  the  Indians  was  rendered  still  more  an 
obstacle  by  their  familiarity  with  the  white  men,  who 
treated  them  with  brutality,  deceived  them  and  left 
them  with  an  impression  that  the  God  of  the  pale 
faces  was  no  friend  to  the  poor  red  man." 

David  had  now  to  gain  their  confidence,  and  trying 
to  show  them  how  to  live  more  comfortably  would  travel 
miles  on  horseback  to  treat  with  the  whites  for  land 
that  they  might  dwell  in  peace.  The  Indians  came  to 
trust  in  him,  and  to  beUeve  him  when  he  told  them  the 
whites  did  not  mean  to  make  them  slaves,  or  to  kid- 
nap them  and  take  them  away  to  fight  the  Spaniards, 
as  many  of  them  beHeved.  Once  he  came  upon  the 
Indians  having  a  powwow.  They  were  dancing,  leap- 
ing, and  shouting  wildly  around  the  medicine  man. 
But  David  rode  into  the  midst  of  them,  and  though  so 


104  Missionary  Explorers 

weak  he  could  scarcely  sit  on  his  horse,  succeeded  in 
gaining  their  attention  and  finally  led  them  to  forsake 
the  medicine  man. 

After  spending  some  time  on  the  Delaware,  David 
with  a  friend  and  an  interpreter  went  to  visit  the  In- 
dians on  the  Susquehanna.  They  travelled  over  the 
rocks,  valleys,  and  mountains  of  what  he  calls  a  "hide- 
ous and  howHng  wilderness,"  and  one  dark  night  his 
horse  fell  and  broke  its  legs  and  had  to  be  shot.  Then 
they  stopped,  built  a  fire,  and  slept  in  the  open  all 
night.  At  the  Indian  encampment  they  were  received 
cordially,  and  David,  after  paying  his  respects  to  the 
'"king,"  as  he  always  styles  the  chief,  was  allowed  to 
preach  to  the  braves  and  squaws. 

Here  he  learned  much  of  their  beliefs  and  customs. 
All  birds,  beasts,  and  snakes  were  to  be  worshipped, 
because  these  had  the  power  to  do  both  good  and  evil. 
If  an  Indian  killed  a  snake  he  must  burn  fine  tobacco 
as  incense  to  the  power  that  presides  over  snakes. 
Before  the  coming  of  the  whites  they  believed  in  four 
deities  coming  from  the  four  corners  of  the  earth. 
Now  they  had  concluded  there  were  but  three.  One 
made  the  palefaces,  another  the  negroes,  and  a  third 
made  the  Indians. 

On  Juncauta  Island  in  the  Susquehanna,  David  de- 
scribes a  powwow.  "In  the  evening  they  met  together, 
nearly  a  hundred  of  them,  and  danced  around  a  large 
fire,  having  prepared  ten  fat  deer  for  the  sacrifice. 
The  fat  of  the  inwards  they  burnt  while  they  were 


David  Brainerd  105 

dancing,  and  sometimes  raised  the  flame  to  a  prodigious 
height;  at  the  same  time  yeUing  and  shouting  in  such 
a  manner,  that  they  might  easily  be  heard  two  miles 
or  more.  They  continued  their  sacred  dance  nearly 
all  night,  after  which  they  ate  the  flesh  of  the  sacrifice, 
and  so  each  retired  to  his  own  lodging." 

The  next  day  David  thought  he  might  preach  to 
them,  but  the  Indians  "had  something  else  to  do,  for 
near  noon  they  gathered  together  all  their  powwows, 
or  conjurers,  and  set  about  a  dozen  of  them  playing 
their  juggHng  tricks  and  acting  their  frantic  distracted 
postures,  in  order  to  find  out  why  they  were  all  so 
sickly  on  the  island,  numbers  of  them  being  at  that 
time  disordered  with  a  fever  and  bloody  flux.  In  this 
exercise  they  were  engaged  for  several  hours,  making 
all  the  wild  distracted  motions  imaginable,  sometimes 
singing,  sometimes  howling,  sometimes  extending  their 
hands  to  the  utmost  stretch,  and  spreading  all  their 
fingers — they  seemed  to  push  with  them  as  if  to  push 
something  away,  or  at  least  keep  it  off  at  arms-end; 
sometimes  stroking  their  faces  with  their  hands,  then 
spirting  water  as  fine  as  mist;  sometimes  sitting  flat 
on  the  earth,  then  bowing  their  faces  down  to  the 
ground;  then  wringing  their  sides  as  if  in  pain  and 
anguish,  twisting  their  faces,  turning  up  their  eyes, 
grunting,  pufiing  &c. 

"Many  of  the  Indians  of  this  island  understand  the 
EngKsh  considerably  well;  having  formerly  lived  in 
some  part  of  Maryland  among  or  near  white  people; 


io6  Missionary  Explorers 

but  are  very  drunken,  wicked,  and  profane  although 
not  so  savage  as  those  who  have  less  acquaintance  with 
the  English.  Their  customs,  in  various  respects,  differ 
from  those  of  other  Indians  on  the  river.  They  do 
not  bury  their  dead  in  common  form,  but  let  their 
flesh  consume  above  ground,  in  close  cribs  made  for 
that  purpose.  At  the  end  of  the  year,  or  sometime  a 
longer  space  of  time,  they  take  the  bones  when  the  flesh 
is  all  consumed,  and  wash  and  scrape  them,  and  after- 
wards scrape  and  bury  them  with  some  ceremony.'* 

Writing  to  the  Scotch  Commissioners,  David  con- 
tinues his  story:  "I  traveled  more  than  a  hundred  and 
thirty  miles  on  the  river,  above  the  English  settlements; 
and  in  that  journey  met  with  individuals  of  seven  or 
eight  tribes,  speaking  as  many  diff'erent  languages. 
But  of  all  the  sights  I  saw  among  them,  or  indeed  any- 
where else,  none  appeared  so  frightful,  or  so  near  akin 
to  what  is  usually  imagined  of  infernal  powers,  none 
ever  excited  such  images  of  terror  in  my  mind,  as  the 
appearance  of  one  who  was  a  devout  and  zealous  re- 
former, or  rather  restorer  of  what  he  supposed  was  the 
ancient  religion  of  the  Indians. 

"He  made  his  appearance  in  pontifical  garb,  which 
was  a  coat  of  pig  skins,  dressed  with  the  hair  on,  and 
hanging  down  to  his  toes;  a  pair  of  bearskin  stockings; 
and  a  great  wooden  face  painted,  the  one  half  black, 
the  other  half  tawny,  about  the  color  of  an  Indian's 
skin,  with  an  extravagant  mouth  cut  very  much  awry; 
the  face  fastened  to  a  bearskin  cap  which  was  drawn 


David  Brainerd  107 


over  his  head.  He  advanced  toward  me  with  the  in- 
strument in  his  hand,  which  he  used  for  music  in  his 
idolotrous  worship;  which  was  a  dry  tortoise  shell 
with  some  corn  in  it,  and  the  neck  of  it  drawn  on  to  a 
piece  of  wood,  which  made  a  convenient  handle.  As 
he  came  forward,  he  beat  his  tune  with  a  rattle,  and 
danced  with  all  his  might,  but  did  not  suffer  any  part 
of  his  body,  not  so  much  as  his  fingers  to  be  seen.  No 
one  could  have  imagined  from  his  appearance  or  actions, 
that  he  could  have  been  a  human  creature,  if  they  had 
not  some  intimation  of  it  otherwise.  When  he  came 
near  me  I  could  not  but  shrink  away  from  him  although 
it  was  then  noon  day  and  I  knew  who  it  was;  his  ap- 
pearance and  gestures  were  so  frightful.  He  had  a 
house  consecrated  to  his  religious  uses,  with  divers 
images  cut  on  several  parts  of  it.  I  went  in  and  found 
the  ground  almost  as  hard  as  a  rock  with  their  frequent 
dancing  upon  it. 

"I  discoursed  with  him  about  Christianity.  Some 
of  my  discourse  he  seemed  to  like,  but  some  of  it  he 
disliked  extremely.  He  told  me  God  had  taught  him 
his  rehgion  and  that  he  would  never  turn  from  it;  but 
wanted  to  find  some  one  who  would  join  heartily  with 
him  in  it;  for  the  Indians  he  said  had  grown  very  de- 
generate and  corrupt.  He  had  thoughts,  he  said  of 
leaving  all  his  friends  and  travehng  abroad,  in  order 
to  find  some  who  would  join  him;  for  he  beUeved  that 
God  had  some  good  people  somewhere  who  felt  as  he 
did. 


io8  Missionary  Explorers 

"He  treated  me  with  common  courtesy,  and  seemed 
to  be  hearty  in  it.  I  was  told  by  the  Indians  that  he 
opposed  drinking  strong  liquor  with  all  his  power;  and 
that  if  at  any  time  he  could  not  dissuade  them  from  it 
by  all  he  could  say,  he  would  leave  them  and  go  crying 
to  the  woods.  It  was  manifest  that  he  had  a  set  of 
religious  notions  which  he  had  examined  for  himself 
and  had  not  taken  for  granted  upon  bare  tradition; 
and  he  relished  or  disrelished  whatever  was  spoken  of 
a  religious  nature,  as  it  either  agreed  or  disagreed  with 
his  standard.  While  I  was  discoursing,  he  would  some- 
times say  *Now  that  I  Hke;  so  God  has  taught  me'; 
some  of  his  sentiments  seemed  very  just.  Yet  he 
utterly  denied  the  existence  of  a  devil,  and  declared 
there  was  no  such  creature  known  among  the  Indians 
of  old  times,  whose  rehgion  he  was  attempting  to  re- 
vive. He  Hkewise  told  me  that  departed  souls  all  went 
southward;  and  that  the  difference  between  the  good 
and  bad  was  this;  that  the  former  were  admitted  into 
a  beautiful  city  with  spiritual  walls;  and  that  the  latter 
would  forever  hover  around  these  walls  in  the  vain 
endeavor  to  get  in.  He  seemed  to  be  sincere,  honest, 
and  conscientious  in  his  own  way,  and  according  to  his 
own  religious  notions;  which  was  more  than  I  ever  saw 
in  any  other  pagan.  I  perceived  he  was  looked  upon 
and  derided  among  most  of  the  Indians,  as  a  precise 
zealot,  who  made  a  needless  noise  about  religious 
matters;  but  I  must  say  there  was  something  in  his 
temper  and  disposition,  which  looked  more  like  true 


David  Brainerd  IC9 


religion,  than  anything  I  ever  observed  amongst  other 
heathen." 

David  now  determined  to  cast  in  his  lot  for  Hfe  with 
the  Susquehanna  Indians.  The  land  belonged  to  the 
Six  Nations,  and  it  was  necessary  to  get  the  consent  of 
their  Mohawk  chief.  David  accordingly  mounted  his 
horse  and,  with  his  interpreter,  went  to  Philadelphia 
to  gain  the  good  offices  of  the  governor,  who  was  on 
agreeable  terms  with  the  Six  Nations.  The  first  night 
on  his  return  journey  he  was  compelled  to  sleep  in  the 
woods;  the  next  day  a  violent  northeasterly  storm 
overtook  them  and  he  almost  perished  with  cold, 
since  they  could  find  no  shelter,  and  it  was  so  wet  they 
could  not  make  a  fire.  To  increase  their  miseries,  their 
horses  were  poisoned  with  some  herb,  and  they  had  to 
dismount  and  drive  them.  At  night,  however,  they 
came  across  a  deserted  wigwam,  "which  was  more  to 
them  than  the  palace  of  a  king." 

Apparently  the  chiefs  consent  was  gained,  for  David 
now  built  himself  a  house  and  began  his  plans  for 
civilizing  the  Indians.  In  addition  to  his  spiritual 
work,  he  had  all  their  worldly  afFairs  on  his  hands. 
He  was  expected  to  settle  their  quarrels,  to  provide 
for  their  wants,  and  to  act  like  the  guardian  of  so  many 
children.  The  manners  of  the  Indians  distressed  him. 
He  had  to  visit  their  wigwams  filled  with  smoke  and 
cinders  and  filth  which  gave  him  the  headache  and 
injured  his  health.  The  children  cried  and  interrupted 
him  when  talking,  and  their  mothers  took  no  notice; 


no  Missionary  Explorers 

some  of  these  played  with  the  dogs  and  went  on  about 
their  household  duties  while  he  was  speaking  to  them, 
not  out  of  disrespect,  but  because  they  knew  no  better. 
At  times  he  became  greatly  depressed,  and  above  all 
wanted  a  colleague  to  share  not  only  his  labors  but  his 
loneliness. 

In  the  midst  of  all  these  discouragements  he  wrote  a 
letter  to  an  old  friend  among  the  Stockbridge  Indians 
explaining  why  he  could  not  give  him  any  aid : 

"Whether  I  shall  be  able  to  give  anything,  or  whether 
it  will  be  my  duty  under  present  circumstances,  I  know 
not.  I  have  met  with  sundry  losses  lately  to  the  value 
of  sixty  or  seventy  pounds,  New  England  money.  In 
particular  I  broke  my  mare's  leg  last  fall  in  my  journey 
to  Susquehanna,  and  was  obliged  to  kill  her  on  the 
road,  and  prosecute  my  journey  on  foot,  and  I  cant 
get  her  place  supplied  for  fifty  pounds.  And  I  have 
lately  moved  to  have  a  colleague  or  companion  with 
me,  for  my  spirits  sink  with  my  solitary  circumstances. 
And  I  expect  to  contribute  something  to  his  mainte- 
nance, seeing  his  salary  must  be  raised  entirely  in  this 
country  and  cant  be  expected  from  Scotland. 

"I  sold  my  tea  kettle  to  Mr.  Jo.  Woodbridge,  and 
an  iron  kettle  to  Mr.  Timothy  Woodbridge,  both 
which  amounted  to  something  more  than  four  pounds, 
which  I  ordered  them  to  pay  you  for  the  school.  I 
hope  you  will  use  the  money  in  that  way;  if  not  you 
are  welcome  to  it  for  yourself.  I  desire  that  my  bed 
ticking  and  tea-pot  be  improved  to  the  same  purpose.*' 


DAVID  AND   HIS   INTERPRETER  ON  THE   WAY  TO   PHILADELPHIA 


David  Brainerd  ill 

His  own  patrimony,  when  coming  to  the  southern 
tribes,  he  had  made  over  for  the  education  of  a  young 
friend  at  Yale  College,  which,  indeed,  shows  his  for- 
giving spirit,  and  this  letter  is  evidence  of  his  ready 
interest  in  the  affairs  of  others  notwithstanding  the 
pressing  demands  on  his  own  life. 

Crossweeksung  was  a  scattered  Indian  village  eighty 
miles  from  the  forks  of  the  Delaware.  Here  occurred 
the  most  cheering  event  in  David^s  life.  When  he 
went  to  visit  them  he  found  only  a  few  women  and 
children  to  listen  to  him.  Telling  them  he  would 
preach  the  next  day,  the  women  ran  ten  and  fifteen 
miles  to  tell  the  news  to  the  widely  separated  wigwams. 
From  this  humble  beginning  David  in  time  had  a  large 
assembly.  Unlike  most  of  the  Indian  tribes,  they  did 
not  importune  him  with  questions,  but  Hstened  seri- 
ously. This  was  a  new  experience,  for  the  children  of 
the  forest  can  ask  .as  many  questions  as  the  children  of 
the  pale  faces.  In  time  there  broke  out  among  these 
Indians  a  religious  excitement  such  as  is  called  revival 
among  the  whites.     David  writes  of  this: 

"I  stood  amazed  at  its  influence  which  seized  the 
audience  almost  universally  and  could  compare  it  to 
nothing  more  aptly  than  the  irresistible  force  of  a 
mighty  torrent  or  swelling  deluge,  that  with  its  insup- 
portable weight  and  pressure  bears  down  and  sweeps 
before  it  whatever  is  in  its  way.  Almost  all  persons  of 
all  ages  were  bowed  down  with  concern  together,  and 
scarce  one  was  able  to  withstand  the  shock  of  this  sur- 


112  Missionary  Explorers 

prising  operation.  Old  men  and  women  who  had  been 
drunken  wretches  for  many  years,  and  some  little  chil- 
dren not  more  than  six  or  seven  years,  as  well  as  per- 
sons of  middle  age.  Among  these  was  a  conjuror  or 
powwow  man,  and  a  murderer. 

"A  young  Indian  woman,  who  I  beheve  never  knew 
she  had  a  soul,  nor  ever  thought  of  any  such  thing, 
came,  it  seems,  to  find  out  what  was  the  matter.  On 
her  way  to  the  Indians  she  called  at  my  lodgings,  and 
when  I  told  her  I  designed  presently  to  preach  to  the 
Indians,  laughed  and  seemed  to  mock,  but  went,  how- 
ever, to  them.  I  had  not  proceeded  very  far  in  my  dis- 
course before  she  felt  effectually  she  had  a  soul,  and  be- 
fore I  had  concluded  my  discourse,  she  was  so  convinced 
of  her  sin  and  misery  that  she  seemed  like  one  pierced 
through  with  a  dart,  and  cried  out  incessantly.  She 
could  neither  go  nor  stand,  nor  sit  on  her  seat  without 
being  held  up.  After  pubKc  service  she  lay  flat  on  the 
ground  praying  earnestly  and  would  take  no  notice, 
nor  give  any  answer  to  those  who  spoke  to  her.  I 
hearkened  to  know  what  she  said,  and  perceived  the 
burden  of  her  prayer  to  be  'Guttumaaukalummeh 
weehaumeh  Kineleh  Ndah,'  which  is  to  say  'Have 
mercy  on  me  and  help  me  to  give  you  my  heart.'" 

Another  of  these  converts  was  a  squaw,  who  wept 
bitterly  because  she  had  spoken  angrily  to  her  pappoose 
the  day  before.  The  most  remarkable  was  David's 
own  interpreter,  Moses  Tinda  Tantamy,  a  man  fifty 
years  old,  who  relates  his  vision  of  a  high  mountain, 


David  Brainerd  113 


its  path  upward  being  hedged  with  thorns.  One  poor 
woman  came  to  tell  him  in  her  broken  Enghsh  of  her 
release  from  her  sins.  David  thus  relates  the  con- 
versation : 

**  *Me  try,  me  try  save  myself,  but  my  strength  be 
all  gone,  could  not  let  me  stir  bit  further.  Den  last 
night  me  forced  let  Jesus  Christ  alone,  send  me  hell  if 
he  please.' 

"  'But  you  were  not  willing  to  go  to  hell,  were  you?' 

"  'Could  not  me  help  it.  My  heart  becomd  wicked 
for  all.     Could  not  me  make  her  good.' 

"I  asked  her  how  she  got  out  of  this  case. 

"  *  By-by  my  heart  be  grad  desperately.' 

"I  asked  her  why  her  heart  was  glad. 

"  *Grad  my  heart  Jesus  Christ  do  what  he  pleases 
with  me.  Den  me  tink  grad  my  heart  Jesus  Christ 
send  me  to  hell.  Did  not  care  where  he  put  me,  me 
to  be  Him  for  all.'  " 

'*The  ceremony  of  baptizing  these  converts  was  sim- 
ple and  striking,"  says  David's  biographer.  "It  was 
performed  under  the  open  sky,  in  the  presence  of  their 
native  woods  and  waters;  himself,  the  young  apostle, 
intellectual,  deHcate,  with  the  red  seal  of  consumption 
on  his  cheek,  standing  in  the  midst  of  these  wild  and 
hardy  forms,  which  looked  up  to  him  as  a  superior 
being.  Many  came  from  far  and  near  to  behold  the 
scene,  which  certainly  was  as  impressive  as  any  that 
was  ever  witnessed  in  the  land." 

David  became  very  much  attached  to  the  Indians  of 


114  Missionary  Explorers 

Crossweeksung,  and  built  himself  a  third  home  here, 
but  dividing  his  time  with  the  Delaware  and  Susque- 
hanna Indians,  and  now  and  then  riding  his  horse  back 
to  New  York  and  Connecticut  to  raise  money  for  his 
various  projects.  "I  have  now  rode  more  than  three 
thousand  miles,  of  which  I  have  kept  an  exact  account, 
since  the  beginning  of  March  last,"  he  writes,  "and 
almost  all  of  it  has  been  on  my  own  proper  business 
as  missionary,  either  immediately  or  remotely,  of  prop- 
agating Christian  knowledge  among  the  Indians.  I 
have  taken  pains  to  look  out  for  a  colleague  or  com- 
panion to  travel  with  me;  and  have  likewise  used  en- 
deavors to  procure  something  for  his  support,  among 
religious  persons  in  New  England,  which  cost  me  a 
journey  of  several  hundred  miles  in  length." 

As  yet  he  had  found  no  such  suitable  person,  but  he 
had  succeeded  in  interesting  several  English  friends  in 
estabUshing  a  school  among  these  Indians,  and  had 
secured  a  school-teacher.  "He  has  generally  thirty- 
five  children  in  his  school;  and  when  he  kept  an  even- 
ing school,  as  he  did  while  the  length  of  the  evenings 
would  admit  of  it,  he  had  fifteen  or  twenty  people 
married  or  single. 

"The  children  learn  with  surprising  readiness;  so 
that  their  master  tells  me,  he  never  had  an  EngHsh 
school  which  learned,  in  general,  comparably  so  fast. 
There  were  not  above  two  in  the  thirty,  although  there 
were  some  very  small,  but  that  learned  to  know  all  the 
letters  in  the  alphabet  distinctly  within   three  days 


David  Brainerd  115 


after  his  entrance  on  the  business,  and  several  in  that 
space  of  time  learned  to  spell  considerable."  Speedily 
these  little  savages  were  put  upon  their  Psalters  and 
Shorter  Catechisms,  and  we  are  told  **  attained  pro- 
ficency." 

David  was  now  to  undertake  his  longest  and  last 
journey  to  the  tribes  of  the  Susquehannas.  He  took 
with  him  six  Christian  Indians,  for  these  were  now 
capable  of  preaching  to  the  other  Indians,  and  David's 
health  was  more  perilous  than  ever.  "Sometimes  I  felt 
that  I  must  fall  from  my  horse  and  lie  in  the  open.'* 
It  is  a  piteous  tale. 

"Sept  I.  Set  out  on  a  journey  towards  a  place 
called  The  Great  Island,  about  fifty  miles  distant  from 
Shaumoking,  on  the  Northwestern  branch  of  the  Sus- 
quehanna. Traveled  some  part  of  the  way.  Lodged 
in  the  woods.  Was  exceedingly  feeble  this  day,  and 
sweat  much  the  night  following. 

"Sept  2.  Rode  forward;  but  no  faster  than  my 
people  went  on  foot.  Was  very  weak,  on  this  as  well 
as  on  preceding  days.  I  was  so  feeble  and  faint  that  I 
feared  it  would  kill  me  to  He  out  in  the  open  air;  and 
some  of  our  company  parted  from  us,  so  that  we  now 
had  no  axe  with  us,  I  had  no  way  but  to  cHmb  a  young 
pine  tree,  and  with  my  knife  to  lop  the  branches,  and 
so  made  a  shelter  from  the  dew.  But  the  evening  be- 
ing cloudy,  and  very  likely  for  rain,  I  was  still  under 
fears  of  being  extremely  exposed;  sweat  much  in  the 
night,  so  that  my  linen  was  almost  wringing  wet  all 


Ii6  Missionary  Explorers 

night.  I  scarcely  ever  was  more  weak  and  weary  than 
this  evening  when  I  was  not  able  to  sit  up  at  all.  This 
was  a  melancholy  situation  I  was  in;  but  I  endeavored 
to  quiet  myself  with  considerations  of  the  possibility 
of  my  being  in  much  worse  circumstances,  among  en- 
emies &c." 

It  was  a  discouraging  visit,  inasmuch  as  he  found 
much  drunkenness,  powwows,  and  "ungodly  swearing," 
and  he  was  only  cheered  when  he  got  back  to  his  little 
home  and  his  '^  people,"  as  he  calls  them,  at  Cross- 
weeksung.  Here  he  continued  to  preach  and  look  af- 
ter his  Indians,  and  mending  the  fences  around  their 
wheat.  At  length  the  moment  arrived  when  David 
realized  that  his  life  work  was  over.  He  describes  his 
parting  from  his  people  in  simple  but  characteristic 
words: 

"On  Friday  morning  I  rose  early,  walked  out  about 
among  my  people,  and  inquired  into  their  state  and 
concerns.  .  .  .  About  ten  o'clock  I  called  my  people 
together,  and  after  having  explained  and  sung  a  psalm, 
I  prayed  with  them.  There  was  a  considerable  deal  of 
affection  among  them;  I  doubt  not  that  in  some  in- 
stances, that  which  was  more  than  merely  natural." 

This  was  his  last  interview  with  his  people.  Still 
on  his  horse,  David  rode  northward,  stopping  at  New- 
ark, Elizabeth,  New  York,  stopping  to  rest  among  old 
scenes  in  New  England,  until  he  at  last  reached  the 
home  of  President  Jonathan  Edwards  at  Northampton, 
to  whose  daughter  Jerusha  he  had  become  engaged. 


David  Brainerd  117 

Recovering  somewhat,  David,  still  on  his  horse,  rode 
to  Boston,  the  girl  of  eighteen  accompanying  him, 
where  the  Scotch  Commissioners  wished  to  advise  with 
him  concerning  the  Six  Nations.  In  Boston  all  the 
prominent  ministers  and  notable  people  visited  David, 
who  at  times  lay  at  the  point  of  death.  His  indomi- 
table spirit,  however,  triumphed,  and  he  was  able  to 
ride  back  to  Northampton,  a  journey  of  five  days. 

At  length  the  end  came.  David  died  October  6, 
1747,  at  the  early  age  of  twenty-nine  years.  "His  life 
is  chiefly  valuable,"  writes  his  biographer,  "as  a  rec- 
ord of  what  may  be  done  by  a  man  of  feeble  frame 
and  melancholy  temperament,  when  animated  in  his 
labor  by  a  prevailing  sense  of  duty.  His  object  seemed 
the  most  hopeless  that  could  be  imagined;  even  to 
undertake  it  seemed  to  require  the  full  strength  of  a 
hardy  frame,  and  the  powerful  impulse  of  sanguine 
expectation  of  success.  He  had  neither  of  these  to 
sustain  him;  his  frame  was  dying  daily  from  the  time 
he  first  went  forth  to  his  enterprise,  and  weariness, 
exposure,  and  exhaustion  combined  to  press  him  down 
to  the  grave.  .  .  .  But  he  persevered  under  every  dis- 
couragement and  against  all  resistance,  and  produced 
results,  which  no  one  can  reflect  upon  without  surprise." 


MARCUS  WHITMAN 
PATHFINDER  AND  PATRIOT 


MARCUS  WHITMAN 
PATHFINDER  AND  PATRIOT 

I 

I  CAME  to  you  over  a  trail  of  many  moons  from 
the  setting  sun.  You  were  the  friend  of  my 
fathers,  who  have  all  gone  the  long  way.  I  came 
with  one  eye  partly  opened,  for  more  light  for  my 
people  who  sit  in  darkness.  I  go  back  with  both  eyes 
closed.  How  can  I  go  back  blind  to  my  blind  people? 
I  made  my  way  to  you  with  strong  arms,  through  many 
enemies  and  strange  lands,  that  I  might  carry  much 
back  to  them.  I  go  back  with  both  arms  broken  and 
empty.  The  two  fathers  who  came  with  me — the 
braves  of  many  winters  and  wars — ^we  leave  asleep  here 
by  your  great  water.  They  were  tired  in  many  moons 
and  their  moccasins  wore  out.  My  people  sent  me  to 
get  the  white  man  Book  of  Heaven.  You  took  me 
where  you  allow  your  women  to  dance,  as  we  do  not 
ours,  and  the  Book  was  not  there.  You  took  me 
where  they  worship  the  Great  Spirit  with  candles,  and 
the  Book  was  not  there.  You  showed  me  images  of 
the  good  spirits  and  pictures  of  the  good  land  beyond, 
but  the  Book  was  not  among  them.  I  am  going  back 
the  long,  sad  trail  to  my  people  of  the  dark  land.    You 


122  Missionary  Explorers 

make  my  feet  heavy  with  burdens  of  gifts,  and  my 
moccasins  will  grow  old  in  carrying  them,  but  the 
Book  is  not  among  them.  When  I  tell  my  poor  bhnd 
people,  after  one  more  snow,  in  the  Council,  that  I  did 
not  bring  the  Book,  no  word  will  be  spoken  by  our  old 
men,  and  our  young  braves.  One  by  one  they  will 
rise  and  go  out  in  silence.  My  people  will  die  in  dark- 
ness, and  they  will  go  on  the  long  path  to  other  hunt- 
ing grounds.  No  white  man  will  go  with  them  and  no 
white  man's  Book  to  make  the  way  plain.  I  have  no 
more  words." 

In  this  manner  began  the  romance  of  the  conquest 
of  Oregon  for  the  United  States,  which  ended  in  the 
tragedy  of  Wai-i-lat-pu.  This  was  the  speech  of  a  Flat- 
head Indian  taken  down  by  a  clerk  in  the  office  of  Gen- 
eral George  Clarke,  then  commander  of  the  military 
post  at  St.  Louis.  In  1832  there  appeared  on  the 
streets  of  St.  Louis,  then  a  frontier  town,  four  Indians, 
wan  and  haggard  from  a  long  journey.  They  explained 
that  they  had  heard  of  the  white  man's  Book  of  Life 
and  had  come  in  search  of  it.  General  Clarke  was  a 
kindly  man  and  took  charge  of  them  as  his  guests. 
They  were  shown  everything  of  interest,  the  churches 
and  theatres,  and  allowed,  what  they  particularly  liked, 
to  "ride  on  wheels,"  alluding  to  carriages,  which  they 
had  never  seen  before.  This  hospitality  and  the  changes 
in  their  manner  of  Hving  brought  about  the  death  of 
two  of  the  Indians.  Before  returning  to  their  homes. 
General  Clarke  gave  the  two  remaining.  Rabbit  Skin 


Marcus  Whitman  123 

Leggings  and  No  Horns  on  His  Head,  a  banquet.     It 
was  at  this  feast  the  speech  quoted  was  made. 

When  translated  and  pubhshed  it  was  hke  a  trumpet- 
call  to  the  missionary  societies  of  the  East.  Among 
those  stirred  by  it  was  a  young  physician,  Marcus 
Whitman,  of  Rushville,  N.  Y.,  then  thirty-three  years 
old.  He  was  a  bold,  sturdy,  companionable  young 
man,  fond  of  adventure,  and  at  the  same  time  fer- 
vently religious.  Answering  the  call  of  the  American 
Board  of  Commissioners  of  Foreign  Missions,  he  and 
the  Reverend  Samuel  Parker,  a  man  twenty  years  his 
senior,  agreed  to  go  into  the  unknown  land  beyond 
the  Rockies  and  discover  the  best  means  of  respond- 
ing to  what  became  known  as  the  "  Macedonian  Cry  " 
— Come  over  and  help  us.  The  two  men  met  at  St. 
Louis,  and  going  up  the  Missouri  joined  the  annual  cara- 
van of  fur  traders  going  to  their  meet  with  the  Indians 
on  Green  River,  in  Wyoming.  Here  they  met  the  chiefs 
of  the  Nez-Perces  and  Flat-heads  and  explained  their 
mission.  The  first  speaker  was  Tai-quin-sa-walish, 
chief  of  the  Nez-Perces,  who  said  that  he  had  heard 
about  the  white  man's  God,  but  it  had  only  gone  into 
his  ears.  He  would  like  to  know  enough  to  have  it 
enter  his  heart.  The  other  Indians  agreed  with  him, 
and,  thus  encouraged,  it  was  decided  that  Mr.  Parker 
should  accompany  the  Indians  to  Vancouver  and  that 
Doctor  Whitman  should  go  back  for  helpers.  The 
confidence  of  the  Indians  was  shown  in  permitting 
two   Indian   boys,   Tac-i-tu-tas   and   I-tes,   afterward 


124  Missionary  Explorers 

known  as  Richard  and  John,  to  go  East  with  him. 
During  the  nine  days  spent  here  Doctor  Whitman's 
professional  skill  served  him  in  extracting  old  arrow- 
heads and  in  looking  after  cases  of  cholera.  This  rec- 
ommended him  among  the  old  trappers,  hunters,  and 
soldiers,  who  looked  doubtfully  on  men  who  did  not 
drink  and  gamble,  and  who  observed  the  seventh  day. 

Doctor  Whitman,  returning  with  the  fur  convoy, 
arrived  at  Rushville  one  Saturday  evening.  He  did 
not  make  himself  known,  but  the  following  Sunday 
he  walked  down  the  aisle  of  the  church  with  his  two 
Indian  boys  and  sat  down  by  his  mother. 

"Well,  well!"  the  good  lady  exclaimed  aloud.  ''Here 
is  Marcus  Whitman,"  having  beUeved  him  to  be  two 
thousand  miles  away.  The  Mission  Board  now  author- 
ized Doctor  Whitman  to  engage  proper  associates  for 
his  return.  This  order  he  fulfilled  by  marrying  Nar- 
cissa,  the  daughter  of  Judge  Prentiss,  of  Prattsburg, 
N.  Y.,  and  enHsting  the  Reverend  H.  H.  Spalding,  who 
had  just  married  Miss  Hart.  These  four  young  people 
then  started  on  their  honeymoon  trip  of  three  thou- 
sand miles,  accompanied  by  the  two  Indian  boys,  and 
Mr.  W.  H.  Gray,  of  Utica,  N.  Y.  By  sleigh  and  canal, 
through  mud  and  slush,  they  reached  the  Ohio  River. 
After  an  uneventful  journey  down  the  Ohio  and  up 
the  Mississippi,  the  party  left  St.  Louis  March  31  on 
the  steam-boat  "Chariton"  for  the  journey  up  the 
Missouri,  to  join  the  fur  convoy  at  Council  Bluffs. 
The  mountaineers,  however,  hearing  there  were  women 


Marcus  Whitman  125 

in  the  party,  refused  to  wait.  FeeUng  it  was  unsafe 
to  go  on  without  their  protection,  Mr.  Spalding 
wanted  to  go  back;  but  Mrs.  Spalding  said:  "I  have 
started  for  the  Rocky  Mountains  and  I  am  going." 
There  were  reasons  for  her  husband's  reluctance.  Al- 
ready he  had  been  kicked  by  a  cow  from  the  ferry- 
boat into  the  river,  a  Kansas  cyclone  had  lifted  his 
tent  and  blanket  and  left  him  prone  and  uncovered, 
and  his  bones  were  now  rent  with  ague. 

Nevertheless  the  six  now  started  out  alone.  Doctor 
Whitman  drove  the  four-horse  wagon,  Mr.  Spalding 
took  charge  of  the  light  two-horse  wagon,  and  the 
Indian  boys  drove  the  mules  and  cows.  They  made  a 
desperate  race  and  in  four  days  caught  up  with  the  con- 
voy. From  the  journals  and  letters  of  Mrs.  Whitman, 
Mr.  Spalding,  and  Mr.  Gray,  we  get  a  vivid  account 
of  this  journey,  on  which  the  first  white  women  and  the 
first  wagon  crossed  the  Rocky  Mountains — a  journey 
full  of  significance  in  the  future  history  of  Oregon. 

"Since  we  have  been  here/'  writes  Mrs.  Whitman  to 
her  family,  ''we  have  made  our  tent.  It  is  made  of  bed 
ticking.  Is  conical  in  form,  and  large  enough  for  us  all 
to  sleep  under,  viz.:  Mr.  Spalding  and  his  wife.  Dr. 
Whitman  and  wife,  Mr.  Gray,  Richard  Tac-i-tu-tas, 
and  John  I-tes;  quite  a  Httle  family;  raised  with  a  cen- 
ter pole,  and  fastened  down  with  pegs,  making  a  large 
circle.  Here  we  shall  live,  eat  and  sleep  all  summer  to 
come,  at  least,  perhaps  longer.  We  spread  our  India 
rubber  cloth  on  the  ground,  then  our  blankets  and  en- 


126  Missionary  Explorers 

camp  for  the  night.  We  take  plenty  of  Mackinaw 
blankets,  which  answer  for  our  bed  and  bedding  and 
when  we  journey  place  them  over  our  saddles  and  ride 
on  them.     I  wish  you  could  see  our  outfit. 

"I  had  made  for  me  in  brother  Augustus's  shoe- 
store  in  Rushville  a  pair  of  gentleman's  boots.  We 
have,  each  of  us,  a  life  preserver,  so  that  if  we  fall  into 
the  water  we  shall  not  drown.  They  are  made  of 
India  rubber  cloth,  air  tight,  and  when  filled  with  air 
and  placed  under  the  arm,  will  prevent  one  from  sink- 
ing. Each  of  us  takes  a  plate,  knife,  fork,  and  tin  cup. 
Husband  has  got  me  an  excellent  side  saddle  and  a 
very  easy  horse.  He  made  me  a  present  of  a  mule  to 
ride  the  other  day.  I  do  not  know  which  I  shall  like 
best.  Richard  says  'That's  a  very  bad  mule — cant 
catch  buffaloes.'     That  is  the  test  with  him. 

**Alas  my  husband  does  not  come  tonight.  The 
wind  blows  so  hard  that  I  expect  he  cannot  cross  the 
river.  Brother  Gray  is  with  him;  I  shall  not  feel  so 
anxious  about  him  on  that  account,  so  adieu  for  tonight. 
It  is  most  ten  o'clock  and  all  the  family  have  gone  to 
rest.  I  should  like  to  tell  you  how  the  western  people 
talk  if  I  had  room.  Their  language  is  so  singular,  I 
hardly  understand  them.  In  speaking  of  a  quantity 
they  say  'heap  of  man'  'heap  of  water,'  'she  is  a  heap 
sick.'  If  you  ask  'How  is  your  wife  to  day?'  'Oh,  she 
is  smartly  better,  I  reckon,  but  she  is  powerful  weak; 
she  has  been  mighty  bad;  what's  the  matter  with  your 
eye?' 


Marcus  Whitman  127 

''Platte  River,  just  above  the  Forks.  June  3rd  1836. 
We  have  just  encamped  for  the  night,  near  the  bluffs, 
over  against  the  river.  The  bottoms  are  a  soft,  wet 
plain,  and  we  were  obliged  to  leave  the  river  for  the 
bluffs.  The  face  of  the  country  yesterday  afternoon 
and  today  has  been  rolling  sand  bluffs,  mostly  barren, 
quite  unUke  what  our  eyes  have  been  satiated  with  for 
weeks  past.  No  timber  nearer  than  the  Platte,  and 
the  water  tonight  is  very  bad,  got  from  a  small  ravine. 
We  have  usually  got  good  water  previous  to  this. 

"Our  fuel  for  cooking  since  we  left  the  timber  has 
been  dried  buffalo  dung,  and  it  answers  to  very  good 
purpose,  similar  to  the  kind  of  coal  used  in  Pennsyl- 
vania. The  present  time  in  our  journey  is  a  very  im- 
portant one.  The  hunter  brought  us  buffalo  meat 
yesterday  for  the  first  time.  Buffalo  have  been  seen 
today  but  none  taken.  We  have  some  for  supper 
tonight.  Husband  is  cooking  it.  No  one  of  the  com- 
pany professes  the  art  but  himself.  I  expect  it  will  be 
very  good. 

''Saturday  \th.  The  fur  company  is  large  this  year; 
we  are  really  a  moving  village;  nearly  four  hundred 
animals,  with  ours,  mostly  mules,  and  seventy  men. 
The  Fur  Company  have  seven  wagons,  drawn  by  six 
mules  each,  heavily  loaded,  and  one  cart  drawn  by 
two  mules,  which  carries  a  lame  man,  one  of  the  pro- 
prietors of  the  Company.  We  have  two  wagons  in 
our  Company.  Mr.  and  Mrs.  S.,  husband  and  myself 
ride  in  one.     Mr.  Gray  and  the  baggage,  in  the  other. 


128  Missionary  Explorers 

Our  Indian  boys  drive  the  cows,  and  Dulin  the  horses. 
Young  Miles  leads  the  forward  horses  four  in  each 
team.  Now  E.  if  you  want  to  see  our  camp  in  motion, 
look  away  ahead  and  see  the  pilot  and  the  Captain, 
Fitzpatrick,  just  before  him;  next  the  pack  animals,  all 
mules  loaded  with  great  packs.  Soon  you  will  see  all 
the  wagons,  and  in  the  rear  our  Company.  We  all 
cover  quite  a  space.  The  pack  mules  always  string 
along,  one  after  the  other  just  Uke  Indians.  There  are 
several  gentlemen  in  the  Company,  who  are  going  over 
the  mountains  for  pleasure.  Captain  Stewart,  an  Eng- 
Hshman  (Sir  WilHam  Drummond)  and  Mr.  Celam. 
We  had  a  few  of  them  to  tea  with  us  last  Monday  even- 
ing. Captains  Fitzpatrick,  Stewart,  Major  Harris  and 
Celam.  I  wish  I  could  describe  to  you  how  we  live  so 
that  you  can  realize  it.  Our  manner  of  living  is  far 
preferable  to  any  in  the  States.  I  never  was  so  con- 
tented and  happy  before,  neither  have  I  enjoyed  such 
health  in  years.  In  the  morning  as  soon  as  the  day 
breaks,  the  first  that  we  hear  is  the  words, 'Arise, 
Arise.'  Then  the  mules  set  up  such  a  noise  as  you 
never  heard,  which  puts  the  whole  camp  in  motion. 
We  encamp  in  a  large  ring,  baggage  and  men,  tents  and 
wagons  on  the  outside,  and  all  the  animals  except  the 
cows,  which  are  fastened  to  pickets  within  the  circle. 
This  arrangement  is  to  accommodate  the  guard,  who 
stand  regularly  every  night  and  day,  also  when  we  are 
in  motion,  to  protect  our  animals  from  the  approach 
of  Indians,  who  would  steal  them,.     As  I  said  the  mule's 


Marcus  Whitman  129 

noise  brings  every  man  on  his  feet  to  loose  them  and 
turn  them  out  to  feed.  Now  H.  and  E.  you  must 
think  it  very  hard  to  get  up  so  early  after  sleeping  on 
the  soft  ground,  when  you  find  it  hard  work  to  open 
your  eyes  at  seven  o'clock.  Just  think  of  me;  every 
morning  at  the  word  'Arise'  we  all  spring.  While  the 
horses  are  feeding,  we  get  breakfast  in  a  hurry  and  eat 
it.  By  this  time  the  words,  'Catch  up.  Catch  up.' 
ring  through  the  camp  for  moving.  We  are  ready 
usually  to  start  at  six,  travel  till  eleven,  encamp,  rest 
and  feed,  start  again  about  two,  travel  until  six  or 
before,  if  we  come  to  a  good  tavern,  then  encamp  for 
the  night. 

"Since  we  have  been  on  the  prarie  we  have  done  our 
own  cooking.  When  we  left  Liberty  we  expected  to 
take  bread  to  last  us  part  of  the  way,  but  could  not  get 
enough  to  last  us  any  distance.  We  found  it  awkward 
work  to  bake  out  of  doors  at  first,  but  we  have  become 
so  accustomed  to  it  now  that  we  do  it  very  easily. 
Tell  mother  I  am  a  very  good  housekeeper  on  the 
prarie.  I  wish  she  could  just  take  a  peep  at  us  while 
we  are  sitting  at  our  meals.  Our  table  is  in  the  ground, 
our  table  cloth  is  an  India  rubber  cloth  used  as  a  cloak 
when  it  rains.  Our  dishes  are  made  of  tin,  basins  for 
tea  cups,  iron  spoons  and  plates  for  each  of  us,  several 
pans  for  milk,  and  to  put  our  meat  in  when  we  wish  to 
put  it  on  the  table.  Each  one  carries  his  own  knife  in 
his  scabbard  and  it  is  always  ready  for  use.  After  the 
table  is  spread,  making  our  own  forks  with  sticks,  and 


130  Missionary  Explorers 

helping  ourselves  to  chairs,  we  gather  around  the  table. 
It  is  the  fashion  in  this  Country  to  imitate  the  Turks 
Messrs.  Dunbar  and  Allis  supped  with  us,  and  they  do 
the  same.  We  take  a  blanket  and  lay  down  by  the 
table,  and  those  whose  joints  will  let  them  follow  the 
fashion;  others  take  out  some  of  the  baggage.  I  sup- 
pose you  know  there  are  no  stones  in  this  country;  not 
a  stone  have  I  seen  of  any  size  on  the  prarie.  Let  me 
assure  you  we  reUsh  our  food  none  the  less  for  sitting 
on  the  ground  while  we  are  eating.  We  have  tea  and 
plenty  of  milk  which  is  a  luxury  in  this  country  Our 
milk  has  assisted  us  very  much  in  making  our  bread 
while  we  have  been  journeying.  It  was  considerable 
work  to  supply  ten  persons  with  bread  three  times  a 
day.  We  are  done  using  it  now.  What  little  flour  we 
have  left  we  shall  preserve  for  thickening  our  broth, 
which  is  excellent.  I  never  saw  anything  Hke  buffalo 
meat  to  satisfy  hunger.  We  do  not  want  anything 
else  with  it. 

*'  Platte  River,  south  side,  six  days  above  the  Fort  Lar- 
amie Fork,  near  the  foot  of  the  Rocky  Mountains,  June 
2jth  1R36:  Dear  Brother  and  sister  Whitman.  We 
were  in  perplexity  when  we  left  Liberty,  but  it  has  been 
overruled  for  good.  We  were  still  in  great  perplexity 
there,  while  crossing  with  our  baggage  Husband  be- 
came so  completely  exhausted  with  swimming  the 
river  on  thursday  that  it  was  with  difficulty  he  made 
the  shore  the  last  time.  Mr.  Spalding  was  sick;  our 
two  hired  men  were  good  for  nothing;   we  could  not 


Marcus  Whitman  131 

obtain  much  assistance  from  the  Ottoes,  for  they  were 
away  from  the  village.  We  had  but  one  canoe  made 
of  skins,  and  that  partly  eaten  by  dogs  the  night  be- 
fore. We  got  everything  over  by  Friday  night.  We 
didn't  get  ready  to  start  until  Saturday  morning.  By 
this  time  the  Company  had  four  and  a  half  days  the 
advance  of  us.  It  seemed  scarcely  possible  to  over- 
take them,  we  having  two  more  difficult  streams  to 
cross  before  they  would  pass  the  Pawnee  villages. 
Beyond  there  we  did  not  dare  venture  more  than  one 
day." 

After  much  consultation  the  party  decided  to  vent- 
ure on  alone,  a  Mr.  Dunbar  consenting  to  pilot  them, 
for  Mrs.  Whitman  is  relating  some  of  their  vicissitudes 
before  joining  the  Fur  Company  at  the  Loup  Forks. 
The  next  day  they  met  a  large  company  of  Pawnees 
going  to  Fort  Laramie  to  receive  their  annuities.  Many 
of  them  had  never  seen  white  women  before,  and  the 
whites  and  Indians  separated  mutually  pleased  with 
one  another.  Hard  drives  were  made  to  reach  the 
company  in  order  to  go  with  it  through  the  Pawnee 
village.  The  Indian  boys  were  not  able  to  bring  their 
wearied  cattle  up  with  the  wagons,  so  Doctor  and 
Mrs.  Whitman  remained  with  them.  Doctor  Whitman 
had  a  tin  cup  tied  to  his  saddle,  and  their  supper  con- 
sisted of  the  milk  they  took  from  the  cows  by  the  way. 
Camping  out  with  only  blankets  and  rubber  coats  in 
the  open  air,  they  mounted  refreshed,  and  succeeded 
in  joining  the  convoy  at  one  o'clock  that  night. 


132  Missionary  Explorers 

"The  next  day  we  passed  all  their  villages.  We 
especially  were  visited  by  them,  both  at  noon  and  night; 
we  ladies  were  such  a  curiosity  to  them.  They  would 
come  and  stand  around  our  tent,  peep  in,  and  grin  in 
their  astonishment  to  see  such  looking  objects. 

"Since  we  came  up  with  the  camp  I  rode  in  the 
wagons  most  of  the  way  to  the  Black  Hills.  It  is  as- 
tonishing how  well  we  get  along  with  our  wagons  where 
there  are  no  roads.  I  think  I  may  say  it  is  easier  riding 
than  on  any  turnpike  in  the  States.  June  found  us 
ready  to  receive  our  first  taste  of  buffalo.  Since  that 
time  I  have  had  but  Httle  to  do  with  the  cooking.  No 
one  in  our  number  relishes  buffalo  meat  as  my  husband 
and  I.  He  has  a  different  way  of  cooking  every  piece 
of  meat.  All  our  variety  consists  in  different  ways  of 
cooking.  Mrs.  Spalding  who  had  been  ill  a  greater 
part  of  the  journey  was  not  so  fortunate.  The  bread 
had  given  out  and  the  buffalo  meat  gave  her  the 
greatest  agony.  *0h,'  she  exclaimed,  'for  a  piece  of 
bread  from  my  mother's  swill  pail.'  She  seemed  to 
exist,  said  one  of  her  companions,  on  the  odors  of  cam- 
phor, spirits  of  turpentine  and  of  the  sage  brush  filling 
the  air." 

At  Fort  Laramie  it  was  the  habit  of  the  Fur  Company 
to  leave  their  wagons.  Here  the  goods  were  repacked 
on  horses  and  mules  to  be  taken  over  the  Rocky  Moun- 
tains through  the  Great  South  Pass.  Doctor  Whitman, 
on  the  contrary,  insisted  on  taking  one  of  his  wagons. 
After  much  discussion  the  Fur  Company  unwillingly 


Marcus  Whitman  133 

consented,  adding  a  cart  of  the  company  and  putting 
Doctor  Whitman  in  charge  of  this  wagon  train.  It  was 
his  task  to  find  the  most  feasible  route  for  his  wagons. 
"He  came  into  camp  one  night  puffing  and  blowing, 
we  are  told,  but  in  good  spirits,  right  side  up,  with  only 
one  turn  over  for  the  wagon,  and  two  for  the  cart." 
But  he  succeeded.  He  had  demonstrated  that  a  wagon 
road  over  the  Rocky  Mountains  was  practicable,  and 
this  fact  not  only  made  his  wagon  historic,  but  played 
an  important  part  in  the  political  history  of  Oregon. 

On  the  Fourth  of  July  the  caravan  entered  the  Great 
South  Pass.  Mr.  Spalding,  writing  of  this  moment, 
says  that  the  missionaries  with  the  two  Indian  boys 
moving  over  to  the  Pacific  side  of  the  slope,  with  the 
Bible  in  one  hand  and  the  American  flag  in  the  other, 
fell  on  their  knees  and  took  possession  of  it  as  the  home 
of  American  mothers  and  the  Church  of  Christ.  The 
scene,  moral  and  physical,  was  thrilling.  Mrs.  Spalding 
exclaimed:  *'Is  it  a  reaHty  or  a  dream  that  after 
four  months  of  painful  journeying  I  am  alive,  and 
actually  standing  on  the  summit  of  the  Rocky  Moun- 
tains where  the  foot  of  a  white  woman  has  never  before 
trod?''  The  advent  of  the  women  was  as  significant 
as  that  of  the  passage  of  the  wagon.  The  moun- 
taineers and  trappers,  many  of  whom  had  not  seen 
a  white  woman  since  childhood,  wept  as  they  took 
them  by  the  hand.  One  old  mountaineer  saw  in  their 
presence  a  deeper  significance. 

"There  is  something  which  the  Honorable  Hudson's 


134  Missionary  Explorers 

Bay  Company  cannot  get  rid  of.  They  cannot  send 
these  women  out  of  the  country.  They  have  come  to 
stay." 

Just  beyond  the  Divide  the  Fur  Company  stopped. 
This  was  to  be  the  rendezvous  for  the  trappers,  hunters, 
and  Indians,  who  would  bring  in  furs  to  exchange  for 
goods.  There  were  about  four  hundred  of  the  whites 
and  fifteen  tribes  of  Indians.  On  the  third  day  a 
grand  review  of  the  Indians  was  held,  of  which  Mr. 
Spalding  gives  a  spirited  account. 

"A  national  salute  was  given  to  the  whites  by  the 
several  nations.  The  Blackfeet  tribe  led  ofF,  and 
fairly  won  the  admiration  of  the  whites  by  their  war 
equipment  and  fearfully  painted  horses,  black  or 
yellow,  red  or  white,  according  to  the  natural  color  of 
the  horse.  Next  followed  the  Nez  Perces  and  Flat- 
head tribes,  who  received  equal  applause  for  their  mas- 
terly horsemanship,  very  natural  sham  fights,  and  their 
national  airs  consisting  of  a  few  striking  words  oft  re- 
peated, but  sung  in  a  plaintive  tone,  in  which  they 
were  joined  by  a  large  band  of  young  women,  riding  in 
an  extended  column  behind,  their  wonderfully  sweet 
voices  keeping  most  excellent  time,  floating  far  through 
the  air,  their  dresses  profuse  with  heavy  bands  of  blue 
and  white  cut  beads,  alternated  with  bands  of  mother- 
of-pearl  and  haiqua  shells,  brilliant  in  the  sunbeams, 
their  saddles  rising  in  front  and  behind — natural  and 
important  supports — and  their  heavy  cruppers  and 
breast  bands  of  the  finest  blue  or  scarlet  red,  elabo- 


Marcus  Whitman  135 

rately  decorated  with  hawk  bells  and  steel-top  thimbles 
and  fine  bead  work,  hung  with  phylacteries  of  elk 
teeth  and  tin  coils  producing  a  regular,  loud,  but  not 
harsh  jingle  as  their  fiery  steeds  pranced  slowly  along, 
seemingly  unconscious,  not  only  of  their  fiery  disposi- 
tions but  of  their  female  riders. 

"Several  days  were  taken  up  with  the  review  of  one 
tribe  after  another.  By  general  consent  each  tribe  was 
given  time  and  opportunity  for  display.  There  was 
some  difference  among  the  different  tribes,  the  more 
hostile  presenting  the  more  furious  spectacle,  yet  the 
general  order  was  the  same.  After  silence  had  settled 
down  for  a  few  moments,  the  attention  would  be  sud- 
denly called  to  a  cavalcade  of  horsemen  coming  in 
sight  around  a  point  of  timber  or  a  hill  and  sweeping 
out  upon  the  plains,  moving  forward  in  a  slow  trot  or 
prance,  presenting  an  extended  and  unbroken  breast 
many  columns  deep,  every  horseman,  except  the  women, 
without  saddles,  and  riding  upon  a  mountain  panther 
or  medicine  wolf  skin,  thrown  loosely  over  the  horse, 
twenty  or  thirty  of  the  war-chiefs,  or  warriors,  upon 
the  best  horses,  painted  fearfully,  and  some  wearing 
buffalo  horns  and  bear  claws,  sweeping  up  and  down  in 
front  of  the  column,  harangueing  in  a  loud  and  distinct 
voice,  and  some  of  the  tribe  nearly  naked  with  buffalo 
horns  on  their  heads  and  silver  fox  skins  at  their  heels. 
Most  of  them  had  fine  buckskin  shirts  and  moccasins 
elaborately  decorated  with  beads  and  porcupine  quills, 
and  with  full-grown  white  wolf  or  panther  skins  stream- 


136  Missionary  Explorers 

ing  in  full  length  behind  them,  and  with  wild  war  caps 
of  eagle  feathers,  black  with  red  tips,  extending  far 
behind — all  streaming  and  gleaming  fearfully  in  the 
air,  as  these  Jehus  would  sweep  up  and  down,  now 
brandishing  their  spears  or  muskets  and  bows,  and 
now  balancing  them  high  over  their  heads;  now  wheel- 
ing and  cross  riding;  now  throwing  themselves  on  one 
side  of  the  horse,  and  wheeling  and  throwing  themselves 
on  the  other  side,  and  darting  the  spear  under  and  be- 
fore the  horse's  breast.  All  this  accompanied  by  the 
constant  pounding  of  a  number  of  Rocky  Mountain 
gongs,  or  Indian  drums,  the  terrific  screams  of  whistles 
made  of  the  leg  bone  of  the  gray  eagle  and  swan,  the 
constant  jingle  of  the  medicine  rattle  box,  tin  coil,  bear 
claws,  and  human  bones  trimmed  with  human  scalps 
hanging  upon  every  horse — interrupted  now  and  then 
by  a  terrific  battle  yell,  rounding  off*  in  a  vibrating  war- 
whoop,  enough  to  curdle  the  blood  in  one's  veins.  In 
the  center  and  a  little  in  advance,  is  seen  the  patriarchal 
one,  wearing  an  American  coat  and  hat,  and  bearing  in 
one  hand  the  American  flag,  and  in  the  other  an  enor- 
mous calumet,  or  the  great  pipe  of  peace. 

"At  a  sufficient  distance  the  white  men  and  the 
friendly  tribes  are  gathered  around,  while  the  hostile 
tribes  in  close  squads,  each  under  their  own  strong 
guard,  form  the  other  side.  As  the  flag  reaches  within 
twenty  rods  of  the  great  stone  house,  the  old  man  stops; 
the  young  women  close  up  and  continue  their  singing, 
while  the  warriors  and  young  men  engage  in  a  sham 


Marcus  Whitman  137 

battle,  the  American  leaders  standing  in  the  door  of 
the  store,  also  holding  the  American  flag.  Suddenly 
the  horsemen  collect  near  the  flag,  and  in  an  instant 
this  great  throng  of  horses,  thickly  crowded  together, 
stands  empty  and  quiet,  their  riders  gone  for  the  in- 
stant; but,  as  if  by  magic,  and  before  the  eye  can  fol- 
low them,  they  are  seen  already  collected  in  a  thick 
group  near  by,  bounding  up  and  down  in  the  scalp 
dance,  all  being  first  upon  one  leg  and  then  the  other, 
taking  three  steps,  keeping  perfect  time  with  the  beat 
of  the  drum  and  the  voice  of  the  singers. 

"Suddenly  the  flag  drops  and  all  is  still.  The  old 
man  approaches  the  white  captain,  the  hand  of  friend- 
ship is  extended,  the  pipe  of  peace  passed  around,  and 
in  a  few  moments  the  beaver  belonging  to  that  tribe 
begins  to  come  in  from  the  rear,  and  pack  after  pack 
is  thrown  at  the  feet  of  the  old  man  who  does  the 
trading  for  the  tribe.  The  price  of  each  skin  and  the 
goods  are  fixed,  and  the  articles  are  handed  to  the  patri- 
arch as  fast  as  four  or  five  clerks  can  attend  to  them, 
and  he  hands  the  articles  back  into  the  crowd,  to  whom 
they  may  belong." 

The  caravan  had  now  travelled  two  days  on  the 
Pacific  slope  of  the  pass,  reaching  Green  River,  where 
the  appointed  rendezvous  was  to  take  place.  Here  the 
trappers  and  Indians  had  been  waiting  twelve  days  for 
the  appearance  of  the  Fur  Company  and  missionaries. 
Of  the  trappers  Mr.  Spalding  gives  as  picturesque  a 
description  as  of  the  Indians: 


138  Missionary  Explorers 

"The  mountaineers  adopt  very  readily  the  manners, 
dress,  habits  even  the  gestures  and  walk  of  the  Indian. 
A  greater  compliment  could  not  be  paid  to  a  free  trap- 
per than  to  persuade  him  he  had  been  mistaken  for 
an  Indian  brave.  His  hair,  suffered  to  attain  its  full 
length,  is  carefully  combed  out,  and  suffered  to  fall 
over  his  shoulders,  or  plaited  and  tied  up  with  otter  or 
weasel  skin.  A  hunting  shirt  of  buckskin,  with  heavy 
philacteries  and  circles  of  porcupine  quills,  falls  to  his 
knees,  below  which,  leggings  of  the  same,  closely  fitted 
to  his  calves,  and  beautifully  ornamented  with  fine 
beads  and  heavy  fringes,  reaches  to  a  pair  of  moccasins 
wrought  with  scarlet  beads  and  porcupine  quills.  His 
blanket  is  girt  about  him  with  a  red  sash  or  otter  skin, 
in  which  is  bestowed  his  pipe,  knife  and  tobacco  pouch, 
the  latter  wrought  with  beads.  His  gun  is  lavishly 
decorated  with  brass  tacks,  vermillion  and  eagle's 
feathers.  His  horse,  the  noble  minister  to  the  pride, 
profit,  pleasure,  and  often  safety  of  the  mountaineer, 
is  often  caparisoned  in  the  most  dashing  and  fantastic 
style.  His  Indian  wife  with  her  horse,  selected  for  his 
prancing,  and  her  saddle  and  baby  cradle,  are  still  more 
elaborately  and  expensively  decorated,  with  pounds  of 
black  and  white  beads,  haiqua  shells,  tin  coil,  elk  teeth 
and  hawk  bells,  finger  rings,  heavy  bracelets,  steel-top 
thimbles  and  cut  glass  beads,  all  glistening  in  the  sun- 
beams and  producing  a  cheering  jingle,  as  she  gallops 
alongside  of  her  American  *hama'  (man);  their  babe 
lashed  to  its  cradle  and  swung  on  the  fore  horn  of  her 


Marcus  Whitman  139 

saddle,  while  two  white  parflesh  portfolios,  beautifully 
decorated  with  painted  figures  and  heavy  philacteries, 
containing  her  fire  stick,  sinews,  awl,  kimp  and  other 
necessaries  are  hung  to  the  hind  one. 

"The  yearly  rendezvous  was  a  hey-dey  for  these 
modern  Nimrods.  They  collect  together  at  the  place 
appointed,  and  await  the  arrival  of  the  traders  caravan 
with  anxiety,  and  greet  the  newcomers  pork  eaters 
with  hearty  cheer.  They  would  entertain  each  other 
for  hours  with  prodigious  tales  of  wonders  seen  and 
wonders  endured;  of  Indian  fights,  narrow  escapes, 
and  comrades  scalped;  of  decoys,  by  means  of  In- 
dians dressed  in  elk  skins  and  apparently  feeding 
about;  of  starvations,  of  buffalo  hunts  and  buffalo 
feasts;  of  cUmbing  snow  mountains  and  carrying  sweet 
Cottonwood  back  to  keep  their  animals  from  perishing; 
of  swimming  ice-floating  rivers  with  packs  on  their 
backs  to  hunt  for  beaver  skins;  of  Baalaam-ite  mules; 
of  Indians  in  ambush;  of  the  beaver  to  trap;  and  of 
the  luck  stream,  where  he  is  brought  to  medecine. 
The  eventful  hours  were  also  relieved  by  a  display  of 
horsemanship,  in  all  their  gay  and  fluttering  attire;  by 
horse  races  and  foot  races;  by  wrestling,  jumping  and 
pounding  of  noses;  by  boasting  and  counter  boasting. 

"In  the  mean  time  a  brisk  trade  is  kept  up;  the  log 
stores  of  the  Company  are  thronged  late  and  early 
until  beaver  are  gone,  credit  is  gone,  whiskey  gone, 
grass  gone,  stores  emptied,  and  the  appointed  day  to 
break  camp  dawns,  when  suddenly  the  narrow  valley 


140  Missionary  Explorers 

of  Green  river  for  ten  miles  is  alive  with  horses,  mules 
and  human  beings.  The  thousands,  perhaps  tens  of 
thousands  of  horses  are  driven  into  their  several  camps 
and  horse  pens,  lodge  poles  taken  down,  lodges  rolled 
up  and  packed,  and  pack  saddles  on  the  mules,  and  the 
long  cavalcade  for  St.  Louis  impatient  to  be  in  motion; 
the  hearty  hand  shake  and  soul-invigorating  'God  bless 
you'  goes  around.  The  home  bound  partner  gives  the 
signal  by  firing  ofF  his  piece,  followed  instantly  by  a 
thousand  volleys.  The  Canadians  lead  ofF  in  that 
soul-vivifying  boat  song,  followed  by  the  Mexican,  the 
English,  and  the  many  Indian  tongues,  as  these  many 
natives  and  languages  start  off  in  all  directions,  the 
home-bound  caravan  for  the  rising  sun;  the  Indian 
tribes  for  their  distant  mountain  homes;  the  moun- 
tain trappers  moving  with  them,  or  collecting  in  small 
bands,  move  ofF  to  choice  trapping  fields  in  the  secluded 
glens  of  the  distant  dark  mountains,  to  Hve  over  again 
their  Hfe  of  peril,  danger,  starvation  and  feasting,  and 
to  come  together  again  with  their  number  reduced  by 
other  sleepless  foes.  And  the  romantic  valley  relapses 
into  pristine  stillness  and  soHtude." 

II 

The  remainder  and  the  most  difficult  part  of  the 
journey  was  yet  to  be  made.  This  led  through  "the 
great  and  terrible  wilderness,"  through  the  deep  glens 
and  precipices  of  the  Bear  River  country  and  over  the 


Marcus  Whitman  141 

burning  volcanic  wastes  of  the  Snake  River.  The 
caravan  had  gone  back,  and  the  trappers  separated. 
Fortunately  some  members  of  the  Hudson  Bay  Com- 
pany bound  east  arrived,  and  to  two  of  their  returning 
men,  Thomas  McKay  and  John  McLeod,  the  httle  band 
was  intrusted,  by  Captain  Wyeth,  their  chief.  The 
question  of  the  wagon  again  came  up.  Their  guides 
said  it  was  impossible  to  take  it.  Doctor  Whitman's 
helper  refused  to  accompany  them  if  the  wagon  went. 
Miles  abandoned  the  party;  however,  the  wagon  went, 
but  as  a  cart,  two  wheels  and  the  axle-tree  packed 
inside.     Mrs.  Whitman  now  resumes  her  diary: 

''July  iSth.  Under  the  protection  of  Mr.  McLeod 
and  his  company  we  left  the  Rendezvous  and  came  ten 
miles  in  a  southwesterly  direction.  The  Flat-heads 
and  some  of  the  Snake  Indians  accompanied  us  part  of 
the  way.  We  make  but  one  camp  a  day.  We  had  a 
tedious  ride,  as  we  traveled  until  half  past  four.  I 
thought  of  mother's  bread  as  a  child  would  but  did  not 
find  it  on  the  table;  have  been  Hving  on  buffalo  meat 
until  I  am  cloyed  with  it. 

" 2^th.  Came  fifteen  miles  today;  encamped  on 
Smith  creek,  a  small  branch  of  Bear  River.  The  ride 
has  been  very  mountainous — paths  winding  on  the 
sides  of  steep  mountains.  In  some  places  the  path  is 
so  narrow  as  scarcely  to  afford  room  for  the  animal  to 
put  his  foot.  One  after  another  we  pass  along  with 
cautious  step.  Passed  a  creek  on  which  was  a  fine 
bunch  of  gooseberries  nearly  ripe. 


142  Missionary  Explorers 

**  Husband  has  had  a  tedious  time  with  the  wagon 
today.  It  got  stuck  in  the  creek  this  morning  when 
crossing,  and  he  was  obliged  to  wade  considerably  in 
getting  it  out.  After  that  in  going  between  the  moun- 
tains, on  the  side  of  one  so  steep  that  it  was  difficult  to 
get  the  horses  to  pass,  the  wagon  was  upset  twice.  It 
was  a  greater  wonder  it  was  not  turning  somersaults 
constantly.  It  is  not  very  grateful  to  my  feelings  to 
see  him  wearing  himself  out  with  such  excessive  fatigue, 
as  I  am  obliged  to.  All  the  most  difficult  part  of  the 
way  he  has  walked,  in  laborious  attempts  to  take  the 
wagon. 

'*26ih.  Did  not  move  camp  today.  Mr.  McKay 
has  been  preparing  to  send  out  trappers  from  this 
place.  Husband  has  been  sick  today,  and  so  lame 
with  rheumatism  as  to  be  scarcely  able  to  move.  It  is 
a  great  privilege  to  be  still  today,  on  his  account,  for 
he  needs  rest. 

"2jth.  Had  quite  a  level  route  today — came  down 
near  Bear  River.  Mr.  McKay  sent  off  about  thirty  of 
his  men  as  trappers.  Several  lodges  of  Indians  also 
left  us  to  go  in  another  direction,  and  we  expect  more 
to  leave  tomorrow.  They  wish  to  go  a  different  route 
from  Mr.  McLeod.  We  are  still  in  a  dangerous  coun- 
try; but  our  company  is  large  enough  for  safety.  The 
cattle  endure  the  journey  marvellously  well.  They 
supply  us  with  enough  milk  for  our  tea  and  coffee, 
which  is  indeed  a  luxury.  We  are  obliged  to  shoe  some 
of  them  because  of  sore  feet.     Have  seen  no  buffalo 


Marcus  Whitman  143 

since  we  left  the  Rendezvous.  Have  had  no  game  of 
any  kind  except  a  few  messes  of  antelope,  which  an 
Indian  gave  us.  We  have  plenty  of  buffalo  meat  which 
we  purchased  from  the  Indians — and  dry  it  is  for  me. 
It  appears  so  filthy.  I  can  scarcely  eat  it;  but  it 
keeps  us  alive  and  we  ought  to  be  thankful  for  it.  We 
have  had  a  few  meals  of  fresh  fish  also,  which  we  relish 
well,  and  we  have  the  prospect  of  obtaining  plenty  in 
two  or  three  weeks  more.  Have  found  no  more  berries; 
neither  have  I  found  any  of  Ma's  bread.  Have  six 
weeks  steady  journeying  before  us.  Feel  sometimes  as 
if  it  were  a  long  time  traveling.  Long  for  rest,  but  must 
not  murmur. 

"Feel  to  pity  the  poor  Indian  women,  who  are  con- 
tinually traveling  in  this  manner,  and  know  no  other 
comfort.  They  do  all  the  work  and  are  the  complete 
slaves  of  their  husbands. 

'^iSth.  Very  mountainous  all  the  way  today;  came 
over  another  ridge;  rode  from  8  a.m.  to  2  p.m.  We 
thought  yesterday  the  Indians  were  all  going  to  leave 
us;  but  not  one  has.  They  fear  to  on  account  of  the 
Blackfeet  tribe,  who  would  destroy  them  all  if  they 
could.  One  of  the  axle  trees  of  the  wagon  broke  today; 
was  a  little  rejoiced;  for  we  hoped  they  would  leave  it 
and  have  no  more  trouble  with  it.  Our  rejoicing  was 
in  vain,  for  they  are  making  a  cart  of  the  back  wheels 
this  afternoon  and  lashing  the  fore  wheels  to  it — intend- 
ing to  take  it  through  in  some  shape  or  another.  They 
are  so  resolute  and  untiring  in  their  efforts  they  will 


144  Missionary  Explorers 

doubtless  succeed.  Had  some  fresh  fish  for  breakfast 
and  some  antelope  for  supper  sent  by  Mr.  McLeod  and 
other  friends  in  camp.  Thus  the  Lord  provides  and 
smooths  all  our  ways  for  us,  giving  us  strength. 

*^  July  igth.  Mr.  Gray  was  quite  sick  this  morning, 
and  inclined  to  fall  behind.  Husband  and  I  rode  with 
him  about  two  hours  and  a  half,  soon  after  which  he 
gave  out  entirely.  I  was  sent  on,  and  soon  after  hus- 
band left  him  to  come  and  get  the  cart;  but  I  overtook 
an  Indian,  who  went  back  and  soon  met  husband,  and 
both  returned  to  Mr.  Gray.  The  Indian  helped  him 
on  his  horse,  got  on  behind  him,  supported  him  in  his 
arms,  and  in  this  manner  came  slowly  into  camp.  .  .  . 
This  was  welcome  relief. 

"We  were  hospitably  entertained  by  Captain  Thing, 
who  keeps  the  fort,"  Mrs.  Whitman  continues,  as  one 
page  of  her  diary  noting  their  arrival  at  Fort  Hall  is 
missing  here.  "It  was  built  by  Captain  Wyeth,  a 
gentleman  from  Boston,  whom  we  saw  at  the  Rendez- 
vous on  his  way  East.  Our  dinner  consisted  of  dry 
buffalo  meat,  turnips,  and  fried  bread  which  was  a 
luxury.  Mountain  bread  is  simply  coarse  flour  and 
water  mixed  and  roasted  or  fried  in  buffalo  grease.  To 
one  who  has  had  nothing  but  meat  in  a  long  time  this 
relishes  well.  For  tea  we  had  the  same,  with  the  ad- 
dition of  some  stewed  service  berries. 

"The  buildings  of  the  fort  are  made  of  hewed  logs, 
with  roofs  covered  with  mud  bricks,  chimneys  and  fire- 
places being  made  of  the  same;    no  windows  except 


Marcus  Whitman  145 

square  holes  in  the  roof,  and  in  the  bastion  a  few  port 
holes  large  enough  for  guns  only.  The  buildings  are 
all  enclosed  in  a  strong  log  wall.  This  affords  them  a 
place  of  safety  when  attacked  by  hostile  tribes,  as  they 
frequently  are,  this  being  in  the  Blackfoot  country. 
Since  dinner  we  visited  the  garden  and  cornfields.  The 
buildings  at  Fort  WiUiam  on  Laramie  Fork  of  the 
Platte  are  made  the  same,  but  are  larger  and  more 
finished  than  here. 

"Here  we  have  stools  to  sit  on — there  we  had  very 
comfortable  chairs  bottomed  with  buffalo  skin.  Thus 
you  see  we  have  a  house  of  entertainment  almost  or 
quite  as  often  as  Christian  in  the  Pilgrim's  Progress 
did.  We  expect  one  more  before  we  get  to  Walla  Walla; 
that  is  Snake  Fort  belonging  to  Mr.  McKay  who  is 
with  us. 

"  From  this  on  our  company  will  be  small.  The  In- 
dians all  leave  us  today,  except  one  or  two  who  will 
go  with  us  to  assist  in  driving  the  cattle — Kentuck,  who 
went  with  Mr.  Parker  last  year,  and  the  chief,  Rotten 
belly.  The  whole  tribe  are  exceedingly  anxious  to  have 
us  go  with  them.  They  use  every  argument  they  can 
invent  to  prevail  on  us  to  do  so — and  not  only  argu- 
ment but  strategy.  We  all  think  it  not  best;  we  are 
very  much  fatigued  and  wish  to  get  through  as  soon  as 
possible.  To  go  with  them  would  take  us  two  months 
or  more,  when  we  now  expect  to  get  to  Walla  Walla  in 
twenty  five  days. 

'* August  ^th.     Morn.     Came  all  of  ten  miles  last 


146  Missionary  Explorers 

evening  and  did  not  arrive  here  until  after  dark.  Mr. 
McLeod  and  his  company  started  earlier  than  we  did, 
intending  to  come  but  a  little  way.  We  could  not  get 
ready  to  come  with  him,  and  the  man  who  piloted  us 
led  us  wrong — much  out  of  the  way.  Those  we  de- 
pended on  to  drive  the  cattle  disappointed  us.  Hus- 
band and  myself  fell  in  behind  them  to  assist  John  I-tes, 
who  was  alone  with  them.  This  made  us  later  into 
camp  than  the  rest  of  the  company.  We  came  through 
several  swamps,  and  all  the  last  part  of  the  way  we 
were  so  swarmed  with  musquitoes  as  to  be  scarcely 
able  to  see — especially  while  crossing  the  Port  Neuf, 
which  we  did  just  before  coming  into  camp.  It  is  the 
widest  river  I  have  forded  on  horseback. 

"  It  seemed  as  if  the  cows  would  run  mad  for  musqui- 
toes; we  could  scarcely  get  them  along. 

"Mr.  McLeod  met  us  and  invited  us  to  tea  which 
was  a  great  favor.  Thus  blessings  gather  thick  around 
us.  We  have  been  in  the  mountains  so  long  we  find 
the  scenery  of  this  valley  very  grateful  to  the  eye — a 
large  stream  on  my  right  hand  and  one  on  my  left, 
skirted  with  timber.  At  Fort  Hall  was  our  first  sight  of 
Snake  River.  We  shall  follow  the  south  of  it  for  many 
days.  We  have  passed  many  places  where  the  soil  is 
good,  and  would  be  fertile  if  there  were  frequent  rains; 
but  usually  the  country  is  barren,  and  would  be  a 
sandy  desert  were  it  not  for  the  sage  brush. 

''Eve.  We  passed  the  American  Falls  on  Snake  River 
just  after  dinner.     The  roar  of  the  water  is  heard  at  a 


Marcus  Whitman  147 

considerable  distance.  We  stopped  during  the  great- 
est heat  for  rest  and  dinner.  Now  that  the  Indians 
have  left  us,  we  shall  expect  to  make  two  camps.  I  ex- 
pect this  to  be  a  great  mercy  to  us  two  weak  females, 
for  it  was  more  than  we  could  well  endure  to  travel 
during  the  heat  of  the  day  without  some  refreshment. 

^^  August  6th.  Route  very  bad  and  difficult  today. 
We  crossed  a  small  stream  full  of  falls.  The  only  pass 
we  could  cross  was  just  on  the  edge  of  rocks  above  one 
of  the  falls.  While  the  pack  animals  were  crossing, 
both  ours  and  the  Company's,  there  was  such  a  rush 
as  to  crowd  two  of  our  horses  over  the  falls,  both  packed 
with  dried  meat.  It  was  with  great  difficulty  they 
were  got  out,  one  of  them  having  been  in  nearly  an 
hour,  much  to  his  injury. 

^'August  yth.  Sabbath.  Came  fifteen  miles  and 
camped  on  a  fine  place,  with  plenty  of  good  grass  for 
our  weary  animals.  Thus  are  blessings  so  mingled, 
that  it  seems  there  was  nothing  else  but  mercy  and 
blessing  all  the  way. 

"August  Sth,  Snake  River.  We  have  an  excellent 
camp  tonight;  plenty  of  feed  for  cattle  and  horses. 
We  think  it  remarkable  that  our  cattle  should  endure 
the  journey  as  well  as  they  do.  We  have  two  sucking 
calves  that  appear  to  be  in  very  good  spirits;  they 
suffer  some  from  sore  feet,  otherwise  they  have  come 
on  well  and  will  go  through.  Have  come  eighteen 
miles  today,  and  have  taken  it  so  deliberately  that  it 
has  been  easy  for  us.    The  hunters  came  in  last  night 


148  Missionary  Explorers 

well  loaded;  they  had  been  in  the  mountains  two  days 
after  game,  and  had  killed  three  elk  and  two  antelope. 
This  is  the  first  elk  meat  we  have  had,  and  it  is  the 
last  opportunity  we  have  of  taking  any  more  game. 
We  are  told  that  many  have  traveled  the  whole  dis- 
tance from  Rendezvous  to  Walla  Walla  without  any 
fresh  meat.  We  think  ours  will  last  us  until  we  reach 
the  salmon  fishing  at  Snake  Falls.  Thus  we  are  well 
provided  for,  contrary  to  our  expectations.  Mr. 
McLeod  has  excellent  hunters;  this  is  the  reason  we 
live  so  well.  There  is  but  little  game,  and  this  is  found 
at  a  great  distance  from  the  route. 

'^iith.  Tuesday  and  Wednesday  have  been  tedious 
days,  both  for  man  and  beast — lengthy  marches  with- 
out water;  rocky  and  sandy.  Had  a  present  tonight 
of  a  fresh  salmon;  also  a  plate  of  fried  cakes  from  Mr. 
McLeod.  (Girls  if  you  wish  to  know  how  they  taste, 
you  can  have  the  pleasure  by  taking  a  little  flour  and 
water,  make  some  dough  and  roll  it  thin,  then  take 
some  beef  fat  and  fry  them.  You  need  not  put  salt  or 
pearl-ash  in  your  dough.  Believe  me  I  relish  them  as 
well  as  I  ever  did  any  made  at  home.) 

"iph.  Saturday.  We  have  come  fifteen  miles  and 
have  the  worst  route  of  all  for  the  cart.  We  might 
have  had  a  better  one,  but  were  misled  by  the  Company, 
who  started  out  before  the  leaders.  It  was  two  o'clock 
before  we  came  into  camp.  They  were  preparing  to 
cross  Snake  River.  The  river  is  divided  by  two  islands 
into  three  branches,  and  it  is  fordable.     The  packs  are 


Marcus  Whitman  149 

placed  upon  the  tops  of  the  highest  horses,  and  in  this 
way  crossed  without  wetting.  Two  of  the  tallest  horses 
were  selected  to  carry  Mrs.  Spalding  and  myself  over. 
Mr.  McLeod  gave  his  and  rode  mine.  The  last  half 
we  rode  as  much  as  a  half  a  mile  in  crossing  and  against 
the  current,  too,  which  made  it  hard  for  the  horses,  the 
water  being  up  to  their  sides.  Husband  had  consider- 
able difficulty  in  crossing  the  cart.  Both  cart  and  mules 
were  turned  upside  down  in  the  river  and  entangled  in 
the  harness.  The  mules  would  have  been  drowned, 
but  for  a  desperate  struggle  to  get  them  ashore.  Then 
after  putting  two  of  the  strongest  horses  before  the 
cart,  and  two  men  swimming  behind  to  steady  it,  they 
succeeded  in  getting  it  across.  I  once  thought  crossing 
the  streams  would  be  the  most  dreaded  part  of  the 
journey.  I  can  now  cross  the  most  difficult  stream 
without  fear.  There  is  one  manner  of  crossing  which 
husband  has  tried,  but  I  have  not,  neither  do  I  wish  to. 
Take  an  elk  skin  and  stretch  it  over  you,  spreading 
yourself  out  as  much  as  possible,  then  let  the  Indian 
women  carefully  put  you  on  the  water,  and  with  a  cord 
in  the  mouth  they  will  swim  and  draw  you  over." 

On  Friday,  August  19,  the  missionaries  reached  Fort 
Boise,  the  home  of  Mr.  McLeod,  to  whose  kindness 
they  owed  so  much  during  the  journey,  and  where 
they  were  now  to  leave  him.  Here  they  rested  over 
Sunday  and  examined  their  clothes.  Mrs.  Spalding 
had  been  ill  the  greater  part  of  the  journey,  and  her 
husband  suffered  various  mishaps.     In  the  Bear  River 


150  Missionary  Explorers 

valley  the  Indians  had  started  some  antelope,  after 
their  usual  manner,  with  yells  and  feathers  and  flags 
flying.  This  started  the  two  mules  of  the  cart,  which 
ran  down  her  horse,  the  cart  passing  over  both  horse 
and  rider.  Another  day  her  horse  stepped  in  a  wasps' 
nest,  and  she  was  thrown  with  her  feet  hanging  in  the 
stirrup.  Again  in  crossing  the  Snake  River  she  grew 
dizzy,  and  was  about  to  fall  when  her  husband  called : 
"Look  at  the  deer  coming  down  the  mountain;  we 
will  have  fresh  meat  for  supper."  Mrs.  Spalding 
righted  herself.  "Keep  your  eye  on  the  mountain!" 
he  continued.  She  understood  and  crossed  safely.  It 
will  have  been  noted  how  constantly  the  question  of 
food  occurs  in  the  letters  at  the  sacrifice  of  what 
might  have  been  more  interesting  matter.  But  ex- 
plorers and  adventurers,  like  an  army,  move  on  the 
belly. 

"22wJ.  Left  the  Fort  yesterday,  came  a  short 
distance  to  the  crossing  of  the  Snake  River,  crossed 
and  encamped.  The  river  has  three  branches,  divided 
by  islands  as  before.  The  first  and  second  places 
were  very  deep,  but  we  had  no  diflaculty  in  crossing 
on  horseback.  The  third  was  deeper  still;  we  dare 
not  venture  on  horseback.  This  being  a  fishing  post 
of  the  Indians,  we  easily  found  a  canoe  made  of  rushes 
and  willows  on  which  we  placed  ourselves  and  saddles 
(the  two  women),  when  two  Indians  on  horseback, 
each  with  a  rope  tied  to  the  canoe,  towed  us  over. 
O,  if  father,  mother  and  the  girls  could  have  seen  us 


Marcus  Whitman  151 

in  our  snug  little  canoe  floating  on  the  water.  We 
were  favorites  of  the  company.  No  one  else  was  priv- 
ileged to  ride  on  it.  I  wish  I  could  give  a  correct  idea 
of  this  little  bark.  It  is  simply  bunches  of  rushes 
tied  together  and  attached  to  a  frame  made  of  a  few 
sticks  of  small  willows.  It  was  just  large  enough  to 
hold  us  and  our  saddles. 

*'As  for  the  wagon  it  is  left  at  the  Fort,  and  I  have 
nothing  to  say  about  crossing  it  this  time.  Five  of 
our  cattle  were  left  there  also,  to  be  exchanged  for 
others  at  Walla  Walla.  Perhaps  you  will  wonder 
why  we  have  left  the  wagon,  after  having  taken  it  so 
nearly  through.  Our  animals  were  faihng  and  the 
route  in  crossing  the  Blue  Mountain  is  said  to  be  im- 
passible for  it.  We  have  the  prospect  of  exchanging 
it  for  one  at  Vancouver. 

"Now  for  Edward's  amusement,  and  that  he  may 
know  how  to  do  it  when  he  comes  over  the  Rocky 
Mountains  I  will  tell  how  we  got  the  cattle  over  the 
rivers.  Our  two  Indian  boys,  Richard  and  John  have 
had  the  chief  management  of  driving  them  all  the  way 
and  are  commendable  for  the  patience  they  have 
shown.  They  have  had  some  one  or  two  to  help  them, 
but  none  are  such  steady  drivers  as  themselves.  When 
a  stream  is  to  be  crossed,  where  it  is  necessary  for  the 
animal  to  swim,  Richard  comes  to  my  husband  and 
asks  if  he  may  go  over  with  his  horse  and  clothes  and 
then  come  back  after  the  cows.  Having  obtained  con- 
sent, he  rides  over  accompanied  by  his  fellow  drivers, 


IS2  Missionary  Explorers 

all  stripped  to  the  shirt.  Then  they  return  with  their 
horses  if  the  stream  is  wide  and  difficult.  If  not,  they 
leave  their  horses,  tie  their  shirts  over  their  heads, 
and  swim  back,  collect  the  cows  and  drive  them 
through,  all  swimming  after  them.  If  the  stream  is 
very  wide,  and  they  return  with  their  horses,  they 
drive  them  swimming  on  their  horses  behind  them. 
This  saves  them  from  the  too  great  fatigue  of  swimming 
the  river  twice.  They  love  to  swim  as  they  love  to 
eat.  ...  In  this  case  all  the  horses  and  mules  were 
driven  across.  Usually,  the  best  Indian  swimmer  was 
selected,  and  mounted  on  a  horse  that  was  good  for 
leading  to  go  before  the  animals  as  a  guide,  while  many 
others  swam  after  them  to  drive  them  over.  When 
once  under  way  such  a  snorting  and  bellowing  you 
never  heard.  At  the  same  time  you  can  see  nothing  but 
so  many  heads  floating  on  the  water.  Soon  they  gain 
the  opposite  shore,  triumphantly  ascend  its  banks,  shake 
themselves  and  retire  to  their  accustomed  employment.'* 
At  Lone  Tree,  a  beautiful  valley  in  the  Powder 
River  country,  which  takes  its  name  from  a  solitary 
tree  in  this  barren  country,  it  was  considered  wise  to 
divide  the  party,  owing  to  the  worn-out  animals  and  the 
necessity  of  Doctor  Whitman  hurrying  to  Vancouver 
to  see  his  former  comrade,  Mr.  Parker.  Accordingly 
Mr.  Spalding  and  his  wife  remained  behind  with  the 
baggage,  animals,  and  the  Nez-Perce  chief  for  a  guide. 
The  weather  was  scorching,  and  at  noon  the  advance 
party  rested,  and  as  usual  made  a  shelter  with  blankets 


Marcus  Whitman  153 

stretched  on  willows  or  sticks  and  blankets  beneath 
to  lie  on. 

"28/A.  This  morning  lingered  with  my  husband  on 
the  top  of  the  hill  that  overlooks  the  Grand  Ronde,  at 
the  foot  of  which  is  a  beautiful  cluster  of  pitch  and 
spruce  trees,  but  no  white  pine  like  that  I  have  been 
accustomed  to  see  at  home.  It  is  a  circular  plain, 
surrounded  by  lofty  mountains,  and  has  a  beautiful 
river  coursing  through  it  skirted  with  quite  large  tim- 
ber. The  scenery  while  passing  through  it  is  quite 
delightful  in  some  places,  and  the  soil  rich;  in  other 
places  we  find  the  white  sand  and  sedge,  as  usual,  so 
common  to  this  country.  We  nooned  upon  the  Grand 
Ronde  River. 

"The  camas  grow  in  abundance,  and  it  is  the  prin- 
cipal resort  of  the  Cayuses  and  many  other  tribes  to 
obtain  it.  It  resembles  an  onion  in  shape  and  color; 
when  cooked  it  is  very  sweet  and  tastes  like  a  fig. 
Their  manner  of  cooking  it  is  curious;  they  dig  a  hole 
in  the  ground,  throw  in  a  heap  of  stones,  heat  them  to  a 
red  heat,  cover  them  with  green  grass,  upon  which  they 
put  the  camas,  and  cover  the  whole  with  earth.  When 
taken  out  it  is  black.  This  is  the  chief  food  of  many 
tribes  during  the  winter.  After  dinner  we  left  the 
plain  and  ascended  the  Blue  Mountains.  Here  a  new 
and  pleasing  scene  presented  itself — mountains  cov- 
ered with  timber,  through  which  we  rode  all  afternoon; 
a  very  agreeable  change.  The  hills  reminded  me  of 
my  native  county  of  Steuben. 


154  Missionary  Explorers 

**2gth.  Had  a  continuation  of  the  same  scenery  as 
yesterday  afternoon.  Rode  over  many  logs  and  ob- 
structions that  we  had  not  found  since  we  had  left 
the  states.  Here  I  met  frequently  old  acquaintances 
in  trees  and  flowers,  and  was  not  a  little  delighted; 
indeed  I  do  not  know  as  I  was  ever  so  much  affected 
with  any  scenery  in  my  Hfe.  The  singing  of  birds, 
the  echo  of  voices  of  my  fellow  travelers,  as  they  were 
scattered  through  the  woods,  all  had  a  strong  resem- 
blance to  by-gone  days.  But  this  scenery  was  of  short 
duration;  only  one  day.  Before  noon  we  began  to 
descend  one  of  the  most  terrible  mountains  for  steep- 
ness and  length  I  have  yet  seen.  It  was  Hke  winding 
stairs  in  its  descent,  and  in  some  places  almost  per- 
pendicular. The  horses  appeared  to  dread  the  hill  as 
much  as  we  did.  They  would  turn  and  wind  around 
in  a  zigzag  manner  all  the  way  down.  The  men  usually 
walked,  but  I  could  not  get  permission  to,  neither  did 
I  desire  it  much.  We  had  no  sooner  gained  the  foot 
of  the  mountain,  when  another  more  steep  and  terrible 
was  before  us.  After  dinner  and  rest  we  descended  it. 
Our  ride  this  afternoon  exceeded  anything  we  have 
had  yet,  and  what  made  it  the  more  aggravating  was 
the  fact  that  the  path  all  the  way  was  very  stony,  re- 
sembling a  new  macadamized  road.  Our  horses  feet 
were  very  tender,  all  unshod,  so  that  we  could  not 
make  the  progress  we  wished.  The  mountain  in  many 
places  was  covered  with  black  basalt.  We  were  very 
late  in  making  camp   tonight.     After  ascending  the 


Marcus  Whitman  155- 

mountain  we  kept  upon  the  main  divide  until  sunset, 
looking  in  vain  for  water  and  a  camping  place.  While 
upon  this  elevation  we  had  a  view  of  the  Columbia 
river.  It  was  beautiful.  Just  as  we  gained  the  highest 
elevation,  the  sun  was  dipping  his  disk  behind  the 
western  horizon.  Beyond  we  could  see  two  mountains. 
Mount  Hood  and  Mount  St.  Helens.  These  lofty 
peaks  were  of  a  conical  form,  separated  from  one  an- 
other by  a  considerable  distance.  Behind  the  former 
the  sun  was  hiding  his  rays  which  gave  us  a  more  dis- 
tinct view  of  this  gigantic  cone.  By  this  time  our 
horses  were  in  haste  to  be  in  camp,  as  well  as  ourselves, 
and  mine  made  such  lengthy  strides  in  descending 
that  it  shook  my  sides  surprisingly." 

They  were  now  approaching  Fort  Walla  Walla, 
and  animals  as  well  as  the  travellers  began  to  realize 
their  impatience.  The  lengthy  camp  of  the  day  before 
and  the  necessity  of  leaving  two  wearied  horses  with 
their  packs  delayed  them.  Meanwhile,  following  the 
course  of  the  stream,  they  found  an  abundance  of 
cherries  such  as  they  had  left  behind  them  in  the  East. 
According  to  the  custom,  runners  were  sent  to  the 
Fort  announcing  their  arrival,  and  to  prepare  for  their 
reception. 

*' September  1st,  1836.  You  can  better  imagine  our 
feehngs  this  morning  than  we  can  describe  them.  I 
could  not  realize  that  the  end  of  our  long  journey  was 
so  near.  We  arose  as  soon  as  it  was  light,  took  a  cup 
of  cojfFee,  ate  of  the  duck  we  had  given  us  last  night. 


156  Missionary  Explorers 

and  dressed  for  Walla  Walla.  We  started  while  it 
was  yet  early,  for  all  were  in  haste  to  reach  the  desired 
haven.  If  you  could  have  seen  us  you  would  have 
been  surprised,  for  both  man  and  beast  seemed  to  be 
impelled  by  the  same  force.  The  whole  company 
galloped  almost  the  whole  of  the  way  to  the  Fort. 
The  first  appearance  of  civiHsation  we  saw  was  the  gar- 
den, two  miles  this  side  of  the  Fort.  The  fatigues  of 
the  long  journey  seemed  to  be  forgotten  in  the  excite- 
ment of  being  so  near  the  close.  Soon  the  Fort  ap- 
peared in  sight,  and  when  it  was  announced  that  we 
were  near,  Mr.  McLeod,  Mr.  Pambrun,  the  gentle- 
man of  the  house  and  Mr.  Townsend  (a  traveling 
naturaUst)  sallied  forth  to  meet  us.  After  the  usual 
introduction  and  salutation,  we  entered  the  Fort  and 
were  comfortably  seated  in  cushioned  chairs.  They 
were  just  eating  breakfast  as  we  rode  up,  and  soon  we 
were  seated  at  the  table.  .  .  .  You  cannot  imagine 
what  an  appetite  these  rides  over  the  mountains  give 
a  person.  I  wish  some  of  the  feeble  ones  of  the  States 
could  have  rode  over  the  mountains;  they  would  have 
said,  like  me,  that  victuals,  even  the  plainest  kinds, 
never  relished  so  well  before.  After  breakfast  we  were 
shown  the  novelties  of  the  place.  While  at  breakfast 
a  young  rooster  placed  himself  upon  the  sill  of  the  door 
and  crowed.  Now  whether  it  was  the  first  white 
woman,  or  out  of  compliment  to  the  company  I  know 
not,  but  this  much  for  him,  I  was  pleased  with  his  ap- 
pearance.    You  may  think  me  simple  for  speaking  of 


Marcus  Whitman  157 

such  a  small  circumstance.  No  one  knows  the  feeling 
occasioned  by  objects  once  familiar,  when  it  is  height- 
ened by  no  expectation  of  meeting  with  them.  The 
door  yard  was  filled  with  hens,  turkeys  and  pigeons. 
In  another  place  we  saw  cows  and  goats  in  abundance, 
and  I  think  the  largest  and  fattest  cattle  and  swine  I 
ever  saw. 

"We  were  soon  shown  to  a  room  which  Mr.  Pam- 
brun  said  he  had  prepared  for  us,  by  making  two 
bedsteads  or  bunks  on  hearing  of  our  approach.  It 
was  the  west  bastion  of  the  Fort,  full  of  port  holes  on 
the  sides,  but  no  windows,  and  filled  with  firearms.  A 
large  cannon,  always  loaded,  stood  behind  the  door  by 
one  of  the  holes.  These  things  did  not  disturb  me.  I 
am  so  well  pleased  with  a  room  to  shelter  me  from  the 
scorching  sun  that  I  scarcely  notice  them." 

After  a  short  rest  at  Fort  Walla  Walla  the  party 
descended  the  Columbia  River  in  canoes,  making  the 
portage  at  The  Dalles,  where  Mrs.  Whitman  gives  a 
spirited  account  of  her  adventure  with  fleas,  which  at- 
tacked her  with  the  ferocity  of  more  formidable  creat- 
ures. At  Fort  Vancouver  they  were  hospitably  re- 
ceived by  the  chief  factor  of  the  Hudson  Bay  Company, 
Doctor  McLaughlin,  who,  for  his  kindness  to  the  Amer- 
ican missionaries,  subsequently  fell  into  disrepute  with 
the  company,  and  attached  himself  to  the  new  ter- 
ritory. By  agreement  Doctor  Whitman  and  Mr.  Gray 
were  assigned  to  a  mission  among  the  Cayuse  In- 
dians at  Waiilatpu,  twenty-five  miles  from  Fort  Walla 


158  Missionary  Explorers 

Walla,  and  Mr.  and  Mrs.  Spalding  were  sent  one  hun- 
dred and  twenty  miles  eastward,  to  Clearwater  River, 
among  the  Nez-Perces.  Doctor  Whitman  and  Mr. 
Gray  accordingly  left  immediately  for  their  new  station, 
to  prepare  some  sort  of  habitation,  for  which  every 
board  was  sawed  by  hand.  In  December  the  house  was 
ready,  and  the  group  left  Fort  Walla  Walla  on  horse- 
back for  their  new  home. 

"We  found  a  house  reared,"  writes  Mrs.  Whitman, 
"and  the  lean-to  enclosed,  a  good  chimney  and  fire- 
place, and  the  floor  laid.  No  windows  or  doors  except 
blankets.  My  heart  truly  leapt  for  joy  as  I  ahghted 
from  my  horse,  entered,  and  seated  myself  before  a 
blazing  fire,     (for  it  was  now  night.) 

"We  had  neither  drawer,  bedstead,  nor  table,  nor 
anything  to  make  them  of  but  green  cotton  wood.  All 
our  boards  were  sawed  by  hand.  Here  my  husband  and 
his  two  laborers — (two  Owyhees  from  Vancouver — 
and  a  man  who  crossed  the  mountains  with  us),  and 
Mr.  Gray  had  been  encamped  in  a  tent  since  the  19th 
of  October,  toiling  excessively  hard  to  accomplish  this 
much  for  our  comfortable  residence  during  the  remain- 
der of  the  winter. 

"It  is  indeed  a  lovely  situation.  We  are  on  a  level 
peninsula  formed  by  the  branches  of  the  Walla  Walla 
River,  on  the  base  of  which  our  house  stands,  upon 
the  northeast  corner  near  the  shore  of  the  main  river. 
To  run  a  fence  across  to  the  opposite  river  on  the 
north  from  our  house — this  with  the  river,  would  en- 


Marcus  Whitman  159 

close  three  hundred  acres  of  good  land  for  cultivation 
all  directly  under  the  eye." 

Later  Mrs.  Ells,  another  of  the  intrepid  missionary 
brides,  who  so  soon  followed  the  first  adventurers,  adds 
to  the  description  of  this  home:  **It  is  of  adobe,  mud 
dried  in  the  form  of  brick,  only  larger.  I  cannot  de- 
scribe its  appearance  as  I  cannot  compare  it  with  any- 
thing I  ever  saw.  There  are  doors  and  windows,  but 
they  are  of  the  roughest  material,  the  boards  being 
sawed  by  hand  and  put  together  by  no  carpenter,  but 
by  one  who  knows  nothing  about  the  work.  There 
are  a  number  of  wheat,  corn,  and  potato  fields  about 
the  house,  besides  a  garden  of  melons  and  all  kinds  of 
vegetables  common  to  a  garden.  There  are  no  fences, 
there  being  no  timber  of  which  to  make  them.  The 
furniture  is  very  primitive:  the  bedsteads  are  of  boards 
nailed  to  the  side  of  the  house  sink-fashion;  then  some 
blankets  and  husks  make  the  bed;  but  it  is  good  com- 
pared with  traveling  accompHshments." 

Later  she  mentions  that  Mrs.  Whitman  had  secured 
some  earthen  dishes.  However  humble,  here  Mrs. 
Whitman  dispensed  a  generous  hospitality.  Later  she 
entertained  Lieutenant  Fremont,  and  she  writes  of  the 
delicious  pony  steaks  she  was  able  to  serve,  finding 
wild  horse  a  good  substitute  for  beef.  Doctor  Whit- 
man, who  had  the  instincts  of  a  home  builder,  in  time 
added  a  blacksmith  shop  and  a  grist-mill.  In  1839 
another  visitor  to  Waiilatpu,  Mr.  Thomas  J.  Farnham, 
says: 


l6o  Missionary  Explorers 

"It  appeared  to  me  quite  remarkable  that  the 
doctor  could  have  made  so  many  improvements  since 
the  year  1836;  but  the  industry  which  crowded  every 
hour  of  the  day,  his  untiring  energy  of  character  and 
the  very  efficient  aid  of  his  wife  in  relieving  him  in  a 
great  degree  from  the  labors  of  the  school,  are  perhaps 
circumstances  which  render  possibility  probable,  that 
in  three  years  one  man,  without  funds  for  such  purposes, 
without  other  aid  for  that  business  than  that  of  a  fel- 
low missionary  for  short  intervals,  should  fence,  plow, 
build,  plant  an  orchard,  and  do  all  the  other  laborious 
acts  of  opening  a  plantation  on  the  face  of  that  dis- 
tant wilderness,  learn  the  Indian  language,  and  do 
the  duties,  meanwhile,  of  a  physician  to  the  associate 
stations  on  the  Clearwater  and  Spokane." 

Such  testimony  is  valuable  in  disclosing  the  all-round 
characters  of  the  missionaries  of  that  day.  They  could 
preach  and  they  could  pray;  equally  they  could  build, 
plant,  and  work  with  their  hands.  To  the  Indian  believ- 
ing that  the  hunt  only  was  worthy  of  his  dignity,  the  ex- 
ample was  not  lost.  Seeds  were  given  to  those  Indians 
who  would  plant  and  cultivate.  The  Spaldings  had 
brought  with  them  a  quart  of  wheat;  a  decade  later 
the  Nez-Perces  had  reaped  "between  twenty  and  thirty 
thousand  bushels  of  grain."  The  cows  that  had  strug- 
gled and  suffered  in  the  crossing  of  the  Rockies  had  be- 
come herds,  and  Commodore  Wilkes,  who  visited  the 
Whitmans  in  1841,  tells  of  "the  wheat  in  the  fields 
seven  feet  high,  and  the  corn  nine  feet  in  the  tassel." 


Marcus  Whitman  i6i 

The  wives  were  indeed  helpmeets.  Women  delicately 
nurtured,  they  accepted  their  lot  not  only  without  a 
murmur,  but  with  enthusiasm.  One  of  these  women 
had  but  one  chair  in  ten  years.  Four  sticks  in  the 
ground  and  a  board  across  was  a  chair;  three  boards 
made  a  table.  The  food  was  cooked  before  an  open  fire. 
The  greatest  hardship  was  the  lack  of  privacy.  The  In- 
dians entered  at  all  hours,  and  never  knew  when  to  take 
leave.  Practically  life  was  lived  in  the  presence  of 
curious,  alien  eyes.  But  Mr.  Farnham  writes  that  Mrs. 
Whitman  was  an  indefatigable  teacher,  her  school  at 
that  time  containing  fifty  Indian  children. 


Ill 

Unable  to  settle  the  boundary  Hne  between  our  new 
purchase  beyond  the  Rocky  Mountains  and  the  Brit- 
ish possessions,  by  agreement  the  country  was  held  in 
joint  occupancy.  Practically  the  Hudson  Bay  Com- 
pany was  in  control,  and  its  interest  lay  in  keeping 
Oregon  as  a  fur  country  and  the  Indian  in  his  wild 
state  as  a  hunter  and  trapper.  Before  this  domination 
of  the  Hudson  Bay  Company  each  successive  Ameri- 
can fur  company  had  been  obHged  to  give  way.  The 
American  settler,  however,  largely  represented  by  the 
missionaries,  wished  to  civilize  the  Indian,  to  teach 
him  to  farm  the  lands,  to  raise  cattle,  and  to  win  him 
from  the  war-path.  This  the  settlers  who  followed  in 
their  wake  also  wished  to  do  for  themselves.     Accord- 


i62  Missionary  Explorers 

ingly,  the  number  and  increase  of  immigrants  from 
each  country  was  a  matter  of  importance.  At  one  time 
where  the  inhabitants  came  together  for  mutual  pro- 
tection against  wolves,  it  was  found  there  were  fifty- 
two  Americans  against  fifty  of  the  British.  This  was 
regarded  as  a  test  case,  and  both  parties  realized  the 
necessity  of  increasing  their  numbers. 

At  Fort  Hall  Captain  Grant,  the  company's  agent, 
was  constant  in  his  efforts  at  discouraging  settlers  from 
crossing  the  Rocky  Mountains,  by  warning  them  of 
the  obstacles  they  would  encounter  and  the  worthless- 
ness  of  the  country.  Meanwhile,  every  effort  by  the 
same  agencies  to  discredit  Oregon  as  the  home  of  the 
white  man  was  unwearying  in  the  States.  The  views 
of  our  statesmen  concerning  the  country  west  of  the 
Rocky  Mountains,  in  the  Hght  of  the  present,  is  almost 
unbelievable. 

"It  is  the  mere  riddlings  of  creation.  It  is  almost 
as  barren  as  the  Desert  of  Sahara,  and  quite  as  un- 
healthy as  the  Campania  of  Italy,"  was  quoted  in 
Congress. 

"I  would  not  for  that  purpose  [of  agriculture]  give 
a  pinch  of  snuff  for  the  whole  territory.  If  there  were 
an  embankment  of  five  feet  to  be  removed,  I  would 
not  consent  to  give  five  dollars  to  remove  it,"  were  the 
words  of  Senator  McDuffie,  of  South  Carolina. 

The  dangers  of  prophecy  could  not  be  better  illus- 
trated than  at  this  period  in  Congress. 

"What  just  man  would  sacrifice  a  single  human  life 


Marcus  Whitman  163 

to  bring  under  our  rule  both  Texas  and  Oregon?"  said 
Charles  Sumner. 

"Are  our  Western  brethren  straightened  for  elbow- 
room,  or  likely  to  be  for  a  thousand  years?'*  asked 
Senator  Winthrop. 

**A  railroad  across  twenty-five  hundred  miles  of 
desert  and  mountains!  The  smoke  of  an  engine  across 
the  terrible  fissures  of  that  rocky  ledge,  where  the 
smoke  of  the  volcano  has  only  rolled  before!  .  .  . 
Nothing  short  of  the  lamp  of  Aladdin  will  suffice  for 
such  an  expenditure,"  quoted  Senator  Dayton. 

More  significant  was  the  opinion  of  Daniel  Webster, 
who  was  negotiating  the  treaty  with  England  concern- 
ing the  boundary  hne,  that  "the  Government  is  very 
likely  to  be  endangered  by  a  further  enlargement  of 
the  territorial  surface,  already  so  vast,  over  which  it  is 
extended."  In  his  opinion  the  valley  of  the  St.  John's 
River,  on  the  boundary  line  of  Maine,  was  worth  as 
much  as  the  Columbia  ever  would  be.  Meanwhile  Sir 
George  Simpson,  Governor  General  of  the  Hudson  Bay 
Company,  said  of  this  worthless  country  that  they  were 
"resolved,  even  at  the  cost  of  a  hundred  thousand 
pounds,  to  expel  the  Americans  from  traffic  on  the 
Pacific  coast." 

Picture  to  yourselves  against  this  formidable  array 
of  power,  influence,  and  money  at  home  and  abroad, 
a  handful  of  missionaries,  free  trappers,  and  settlers, 
separated  from  civilization  by  almost  impassable  moun- 
tain barriers,  yet  equally   determined   to   retain   the 


164  Missionary  Explorers 

homes  they  had  gone  through  so  much  to  win,  and  at 
the  same  time  their  nationahty.  It  is  necessary  to  un- 
derstand this  in  order  to  reaHze  how  unequal  was  the 
struggle  and  how  great  was  the  success. 

Circumstances  conspired  to  bring  about  a  crisis.  A 
short  time  before,  a  company  of  eighty  immigrants  had 
arrived  from  the  Red  River  of  the  North,  thus  increas- 
ing the  number  of  British  settlers.  Later  came  a  small 
company  of  settlers  from  the  States.  Among  the  num- 
ber was  a  young  man  named  Amos  Lawrence  Lovejoy 
from  Boston.  These  camped  near  Doctor  Whitman's 
mission,  and  among  the  items  of  news  they  brought  to 
the  eager  Hsteners  was  word  of  Mr.  Webster's  desire 
to  exchange  Oregon  for  the  St.  John's  River  country, 
in  what  is  known  as  the  Ashburton  treaty.  Meanwhile 
a  council  of  the  missionaries  had  been  called  with  refer- 
ence to  missionary  matters.  While  this  was  in  session 
Doctor  Whitman  was  sent  for  to  attend  a  sick  man  at 
Fort  Walla  Walla.  While  there  he  learned  that  an- 
other large  company  of  immigrants  from  the  Red 
River  country  was  on  its  way,  causing  great  rejoic- 
ing at  the  Fort.  Instantly  realizing  what  the  result  of 
this  large  outnumbering  of  the  Americans  would  mean, 
he  hastily  excused  himself,  jumped  on  his  little  cayuse, 
and  in  two  hours  was  at  his  mission. 

He  had  already  determined  to  go  East  to  lay  certain 
matters  before  his  Mission  Board.  Now  he  determined, 
although  winter  was  approaching,  to  go  immediately. 
His  colleagues  listened  coldly  and  advised  him  to  at- 


Marcus  Whitman  165; 

tend  to  his  missionary  business  and  let  politics  alone. 
He  rose  from  his  seat  and  faced  them. 

"I  was  a  man  before  I  became  a  missionary;  and  when 
I  became  a  missionary  I  did  not  expatriate  myself.'* 

It  was  useless  to  try  to  detain  him,  and  the  mission- 
aries left  to  prepare  letters  to  send  home  by  him. 
Meanwhile  Doctor  Whitman  sought  out  young  Love- 
joy,  whom  he  asked  to  accompany  him.  After  some  re- 
flection Lovejoy  said  he  would.  Doctor  Whitman's  im- 
patience to  be  off  led  him  to  start  two  days  earlier  than 
he  had  intended  and  before  the  arrival  of  the  letters  he 
was  to  carry.  Leaving  a  young  physician  in  charge  of 
the  mission,  the  two  set  off  on  October  3,  a  bright,  clear 
morning.  Doctor  Whitman  on  his  faithful  cayuse,  with 
horses  for  Mr.  Lovejoy  and  the  guide,  and  mules  for  the 
supplies.  Of  this  ride,  which  must  be  numbered  among 
the  famous  rides  of  history,  we  depend  on  the  narratives 
of  Mr.  Lovejoy,  for  Doctor  Whitman  was  too  busy  a 
man  for  retrospect  with  the  pen.  In  eleven  days  they 
had  reached  Fort  Hall,  where  Captain  Grant,  warning 
them  against  mountain  snows  and  Indians  on  the  war- 
path, endeavored  to  delay  their  return  until  spring. 
Doctor  Whitman  was  not  the  man  to  turn  back,  but 
he  did  change  his  route  from  the  South  Pass  to  the 
Spanish  country,  byway  of  Taos  and  Santa  Fe,  adding 
a  thousand  miles  to  the  distance  he  was  to  traverse. 

"On  our  way  from  Fort  Hall  to  Fort  Winte  (Uintah), 
we  had  terribly  severe  weather.  The  snows  were  deep 
and  blinding  and  we  lost  much  time.     After  arriving 


i66  Missionary  Explorers 

at  Fort  Winte,  and  making  a  few  purchases  we  changed 
guides  and  started  for  Fort  Uncompahgre.  After  being 
out  some  four  or  five  days  we  encountered  a  terrific 
storm,  which  forced  us  to  seek  shelter  in  a  deep  ravine 
where  we  remained  snowed  in  for  four  days,  at  which 
time  the  snow  had  somewhat  abated,  and  we  attempted 
to  make  our  way  to  the  highlands,  but  the  snow  was 
so  deep  and  the  winds  so  piercing  cold,  we  were  com- 
pelled to  return  to  camp  and  wait  a  few  days  for  change 
of  weather.  Our  next  effort  to  reach  the  highlands 
was  successful;  but  after  spending  several  days  wander- 
ing around  in  the  snow,  without  making  much  headway, 
our  guide  told  us  that  the  deep  snow  had  so  changed 
the  face  of  the  country  that  he  was  completely  lost  and 
could  take  us  no  further.  This  was  a  terrible  blow  to 
the  doctor,  but  he  was  determined  not  to  give  it  up 
without  another  effort. 

"We  at  once  agreed  that  the  doctor  should  take  the 
guide  and  return  to  Fort  Uncompahgre  and  get  a  new 
guide,  and  I  remain  in  camp  with  the  animals  until  he 
should  return,  which  he  did  in  seven  days  with  a  new 
guide  and  we  were  on  our  route  again." 

It  is  impossible  here  not  to  be  struck  with  young 
Lovejoy's  omission  to  tell  anything  of  his  own  loneHness, 
uncertainty,  and  sufferings,  shut  up  in  the  fastnesses 
of  his  ravine  during  these  seven  days,  his  only  com- 
panions a  faithful  dog  that  had  followed  them,  and  the 
animals  under  his  care.  In  this  omission  is  a  touch  of 
unconscious  heroism  we  must  not  overlook. 


Marcus  Whitman  167 

"Nothing  of  much  import  occurred  but  hard  and 
slow  travehng  until  we  reached  Grand  River,  which 
was  frozen  on  either  side  about  one  third  across. 
Although  so  intensely  cold  the  current  was  so  rapid 
that  about  one  third  of  the  river  in  the  center  was  not 
frozen.  Our  guide  thought  it  would  be  dangerous  to 
attempt  to  cross  the  river  in  its  present  condition,  but 
the  doctor,  nothing  daunted,  was  the  first  to  take  the 
water.  He  mounted  his  horse;  the  guide  and  myself 
shoved  the  doctor  and  his  horse  ofF  the  ice  into  the 
foaming  stream.  Away  he  went  completely  under  the 
water,  horse  and  all,  but  came  directly  up,  and  after 
buffeting  the  rapid  foaming  current  he  reached  the  ice 
on  the  opposite  shore  a  long  way  down  the  stream. 
He  leaped  from  his  horse  on  the  ice  and  soon  had  the 
noble  animal  by  his  side.  The  guide  and  myself  forced 
the  pack  animals  in,  and  following  the  doctor's  example 
were  soon  on  the  opposite  shore,  drying  our  clothes  by 
a  comfortable  fire. 

"We  reached  Taos  in  about  thirty  days  having  suf- 
fered greatly  from  cold  and  scarcity  of  provisions.  We 
were  compelled  to  use  mule  meet,  dogs  and  other  such 
animals  as  came  in  our  reach.  We  remained  at  Taos 
a  few  days  only,  and  started  for  Bent's  and  Savery's 
Fort,  on  the  head-waters  of  the  Arkansas  River.  When 
we  had  been  out  some  fifteen  or  twenty  days  we 
met  George  Bent,  a  brother  of  Governor  Bent  on  his 
way  to  Taos.  He  told  us  that  a  party  of  mountain 
men  would  leave  Bent's  Fort  in  a  few  days  for  St. 


i68  Missionary  Explorers 

Louis,  but  said  we  could  not  reach  the  fort  with  our 
pack  animals  in  time  to  join  the  party.  The  doctor 
being  very  anxious  to  join  the  party  so  as  he  could  push 
on  as  rapidly  as  possible  to  Washington,  concluded  to 
leave  myself  and  guide  with  the  animals,  and  he  him- 
self taking  the  best  animal,  with  some  bedding,  and  a 
small  allowance  of  provisions,  started  alone,  hoping  by 
rapid  travel  to  reach  the  fort  in  time  to  join  the  St. 
Louis  party,  but  to  do  so  he  would  have  to  travel  on 
the  Sabbath,  something  we  had  not  done  before. 

"Myself  and  guide  traveled  on  slowly  and  reached 
the  fort  in  four  days,  but  imagine  our  astonishment, 
when  on  making  inquiry  about  the  doctor  we  learned 
he  had  not  arrived,  nor  had  he  been  heard  of.  I 
learned  that  the  party  for  St.  Louis  was  in  camp  at  the 
Big  Cottonwood,  forty  miles  from  the  fort,  and  at  my 
request,  Mr.  Savery  sent  an  express,  telling  the  party 
not  to  proceed  any  further  until  we  learned  something 
of  Doctor  Whitman's  whereabouts,  as  he  wished  to 
accompany  them  to  St.  Louis.  Being  furnished  by  the 
gentlemen  of  the  fort  with  a  suitable  guide,  I  started  in 
search  of  the  doctor,  and  traveled  up  the  river  about  a 
hundred  miles.  I  learned  from  the  Indians  that  a  man 
had  been  there  who  was  lost  and  was  trying  to  find 
Bent*s  Fort.  They  said  they  had  directed  him  down 
the  river  and  how  to  find  the  fort.  I  knew  from  their 
description  that  it  was  the  doctor.  I  returned  to  the 
fort  as  rapidly  as  possible  but  the  doctor  had  not 
arrived.     We  had  all  become  very  anxious  about  him. 


Marcus  Whitman  169 

"Late  in  the  afternoon  he  came  in  very  much  fatigued 
and  despondent;  he  said  he  knew  that  God  had  bewil- 
dered him  to  punish  him  for  traveling  on  the  Sabbath. 
During  the  whole  trip  he  was  regular  in  his  morning 
and  evening  devotions,  and  that  was  the  only  time  I 
knew  him  to  travel  on  the  Sabbath.  The  doctor  re- 
mained all  night  at  the  fort,  starting  early  the  follow- 
ing morning  to  join  the  St.  Louis  party.  The  doctor 
proceeded  to  Washington.  I  remained  at  Bent's  Fort 
until  Spring  and  joined  the  doctor  the  following  July  on 
his  way  to  Oregon  in  company  with  a  train  of  emigrants." 

This  concludes  Mr.  Lovejoy's  narrative.  There  re- 
mained, however,  a  distance  of  four  hundred  miles  to 
be  traversed  until  Doctor  Whitman  reached  St.  Louis. 
It  was  now  early  in  January  and  the  winter  at  the 
height  of  its  severity.  Concerning  the  journey  until 
Doctor  Whitman  joined  the  caravan  on  its  way  to  St. 
Louis,  we  gain  some  details  from  Senate  Document  No. 
37  of  the  Forty-first  Congress  relating  the  perils  of  the 
expedition. 

"On  that  terrible  13th  of  January  1843,  when  so 
many  in  all  parts  of  the  country  froze  to  death.  Dr. 
Whitman,  against  the  advice  of  his  Mexican  guide,  left 
his  camp  in  a  deep  gorge  of  the  mountains  of  New 
Mexico,  in  the  morning  to  pursue  his  journey.  But  on 
reaching  the  divide,  the  cold  became  so  intense,  and 
the  animals  actually  becoming  maddened  by  the  driv- 
ing snows,  the  doctor  saw  his  peril  and  attempted  to 
retrace  his  steps,  and  if  possible  to  find  his  camp  as 


I70  Missionary  Explorers 

the  only  hope  of  saving  their  Hves.  But  the  drifting 
snow  had  totally  obliterated  every  trace,  and  the  air 
becoming  almost  as  dark  as  night  by  the  maddening 
storm,  the  doctor  saw  it  would  be  impossible  for  any 
human  being  to  find  camp,  and  commending  himself 
and  his  distant  wife  to  his  covenant-keeping  God,  he 
gave  himself,  his  faithful  guide,  and  animals  up  to  their 
snowy  grave,  which  was  fast  closing  about  them,  when 
the  guide,  observing  the  ears  of  one  of  the  mules  in- 
tently bent  forward,  sprang  upon  him,  giving  him  the 
reins  exclaiming:  *This  mule  will  find  camp  if  he  can 
live  to  reach  it/  The  doctor  mounted  another  and 
followed  it.  The  faithful  animal  kept  down  the  divide 
a  short  distance,  and  then  turned  square  down  the 
steep  mountain.  Through  deep  snow  drifts,  over 
frightful  precipices,  down,  down,  he  pushed,  unguided, 
unurged — as  if  he  knew  the  lives  of  the  two  men  and  the 
fate  of  the  great  expedition  depended  upon  his  endur- 
ance and  faithfulness — and  into  the  thick  timber,  and 
stopped  suddenly  over  a  bare  spot,  and  as  the  doctor 
dismounted — the  Mexican  was  too  far  gone — behold 
the  very  fireplace  of  their  morning  camp.  Two  brands 
of  fire  were  yet  alive  and  smoking;  plenty  of  timber 
within  reach.  The  buffalo  hides  had  done  much  to 
protect  the  doctor,  and  providentially  he  could  move 
about  and  collect  dry  limbs,  and  soon  had  a  rousing 
fire.  The  guide  revived,  but  both  were  badly  frozen. 
They  remained  in  this  secluded  hole  in  the  mountains 
several  days,  until  the  cold  and  the  storm  abated. 


Marcus  Whitman  171 

"At  another  time  with  another  guide  on  the  head- 
waters of  the  Arkansas,  after  travehng  all  day  in  a  ter- 
rible storm,  they  reached  a  small  river  for  camp,  but 
without  a  stick  of  wood  anywhere  to  be  had  except  on 
the  other  side  of  the  river,  which  was  covered  with  ice, 
but  too  thin  to  support  a  man  erect.  The  storm  cleared 
away  and  the  night  bid  fair  to  be  intensely  cold;  be- 
sides they  must  have  a  fire  to  prepare  bread  and  food. 
The  doctor  took  his  axe  in  one  hand  and  a  willow  stick 
in  the  other,  laid  himself  upon  the  thin  ice,  and  spread- 
ing his  arms  and  legs  he  worked  himself  over  on  his 
breast,  cut  his  wood,  slid  it  over  and  returned  in  the 
same  way. 

"This  was  the  last  time  the  doctor  enjoyed  the  lux- 
ury of  his  axe — so  indispensable  at  that  season  of  the 
year  in  that  country.  That  night  a  wolf  poked  his 
nose  under  the  foot  of  the  bed  where  the  axe  had 
been  placed  for  safe-keeping,  and  took  it  ofF  for  a 
leather  string  that  had  been  wrapped  around  the  spht 
helve." 

Making  a  brief  stop  at  Westport,  Mo.,  where  he 
occupied  himself  in  arranging  for  a  company  of  immi- 
grants to  go  to  Oregon  in  the  spring,  he  hastened  on  to 
St.  Louis,  where  he  was  a  guest  of  Doctor  Edward 
Hale.  Here  also  as  a  guest  was  a  young  man  named 
WiUiam  Barrows,  who  supplements  young  Lovejoy's 
narrative. 

"The  announcement  of  his  arrival  in  a  little  city  of 
twenty    thousand  inhabitants  was  a  novelty  and  a 


172  Missionary  Explorers 

surprise.  In  those  times  it  was  a  rare  possibility  for 
one  to  come  up  in  mid-winter  from  Bent's  Fort  or 
Santa  Fe,  much  more  from  Fort  Hall  and  Columbia. 
The  Rocky  Mountain  trappers  and  traders,  the  ad- 
venturers in  New  Mexico,  and  the  contractors  for  our 
military  posts,  the  Indian  men  laying  up  vast  fortunes, 
half  from  the  Government,  half  from  the  Indians,  gath- 
ered about  Doctor  Whitman  for  fresh  news  from  their 
places  of  interest.  .  .  .  But  the  doctor  was  in  great 
haste,  and  could  not  delay  to  talk  of  beaver,  and  In- 
dian goods,  and  wars  and  reservations  and  treaties. 
He  had  questions  and  not  answers.  Was  the  Ash- 
burton  treaty  concluded  ?  Did  it  cover  North  America  ? 
Where,  whose  and  what  did  it  leave  Oregon  ? 

"Marcus  Whitman  once  seen  in  our  family  circle, 
telling  of  his  business,  he  had  but  one — was  not  a  man 
to  be  forgotten  by  the  writer.  With  all  the  warmth, 
and  almost  the  burden  of  skin  and  fur  clothing  he  bore 
the  irresistible  marks  of  cold  and  merciless  storms  of 
his  journey.  His  fingers  and  nose  had  been  frost-bitten, 
and  were  giving  him  much  trouble.  Doctor  Whit- 
man was  mid-way  between  Oregon  and  Washington, 
and  carried  business  of  weighty  import,  that  must  not 
be  delayed  by  private  interests  and  courtesies.  In 
the  wilds  and  storms  of  the  mountains  he  had  fed  on 
mules  and  dogs,  yet  now  sumptuous  and  complimentary 
dinners  had  no  attraction  for  him.  He  was  happy  to 
meet  men  of  the  army,  commerce  and  fur,  but  he  must 
hasten  on  to  meet  Daniel  Webster.     Exchanging  saddle 


Marcus  Whitman  173 

for  stage — for  the  river  was  closed  by  ice — he  pressed 
on  and  arrived  at  Washington  March  3rd." 

Behold  a  man,  sturdy,  compact  in  build,  of  medium 
size,  with  a  four  months'  growth  of  hair  on  his  face  and 
head;  dressed  in  buckskin  breeches,  with  fur  leggins 
and  boot  moccasins,  a  long  coat  of  "duffle"  with  a 
blue  border,  overtopped  by  an  overcoat  with  a  hood 
of  buffalo  skin,  the  blue  border  showing  beneath.  We 
are  told  that  at  Cincinnati  a  friend  insisted  on  his  buy- 
ing a  proper  suit  of  clothes.  In  these  he  went  to  Wash- 
ington. The  Ashburton  treaty  had  been  signed,  but 
did  not  touch  on  Oregon.  Thus  much  he  had  learned 
at  St.  Louis.  There  was  yet  time  to  save  Oregon. 
Immediately  on  arriving  Doctor  Whitman  sought  an 
interview  with  Mr.  Webster,  which  on  both  sides  was 
sharp  and  decisive.  Mr.  Webster,  through  Sir  George 
Simpson,  believed  the  journey  over  the  Rocky  Moun- 
tains impracticable  for  wagons,  and  consequently  for 
settlers,  and  the  Oregon  country  not  worth  having. 
Doctor  Whitman's  task  was  to  dispel  this  belief.  He 
had  taken  a  wagon  over  the  road.  He  knew  the  coun- 
try and  its  value.  Mr.  Webster  was  not  convinced, 
and  Doctor  Whitman  secured  an  appointment  with 
President  Tyler,  who  proved  a  sympathetic  listener. 
Here  was  a  man  who  asked  nothing  for  himself  and 
everything  for  his  country. 

"Doctor  Whitman,  your  long  ride  and  frozen  hmbs 
speak  for  your  courage,  and  patriotism;  your  mission- 
ary credentials  are  good  vouchers  for  your  character." 


174  Missionary  Explorers 

The  possibilities  of  immigration  were  presented  not 
only  to  the  President  and  the  secretary  of  war,  but 
before  various  members  of  Congress.  On  this  every- 
thing seemed  to  hang,  and  Doctor  Whitman  promised 
to  demonstrate  its  success.  A  wagon-road  over  the 
Rockies!  He  had  done  it  once;  he  could  do  it  again. 
This  was  the  turning-point.  The  secretary  of  war, 
Porter,  who  had  Hstened  eagerly,  promised  to  do  all  he 
could  to  aid  the  scheme,  even  to  send,  if  necessary, 
Captain  Fremont  and  a  company  of  troops.  In  con- 
firmation much  later  the  son  of  President  Tyler  says, 
in  the  history  of  his  father's  administration:  "To  Mr. 
Tyler's  sensible  encouragement  of  Whitman  the  mis- 
sionary in  hastening  over  emigrants  and  his  selection 
of  John  C.  Fremont  to  explore  the  Rocky  Mountains 
was  due  the  success  of  the  United  States  in  preventing 
Great  Britain  from  getting  possession  of  Oregon  and 
the  California  coast." 

Straightway  in  a  pamphlet  and  in  newspapers  Doc- 
tor Whitman  set  about  making  known  throughout  the 
country  the  advantages  of  Oregon,  its  climate  and  fer- 
tiHty  as  a  home  for  settlers.  Meanwhile  he  went  to 
Boston  about  the  affairs  of  the  mission.  Here  he  was 
received  coldly.  Had  he  not  left  his  station  without 
permission  and  with  only  the  unwilling  consent  of  his 
colleagues?  Evidently  in  explanation  he  made  known 
his  further  views  for  Oregon,  inasmuch  as  the  Board 
gave  grudgingly  their  permission  "to  take  back  a  small 
company  of  intelligent  and  pious  laymen  to  settle  near 


Marcus  Whitman  175 

the  mission,  but  without  expense  to  the  Board,  or  any 
connection  with  it." 

Oregon,  however,  was  in  the  air.  A  number  of  pro- 
posed immigrants  held  a  rendezvous  at  Independence, 
Mo.,  and  sent  for  Doctor's  Whitman's  advice.  Various 
bands  of  settlers  were  starting  up  here  and  there. 
From  his  own  rare  testimony  we  have  the  following 
letter  to  his  brother-in-law: 

"May  iSth  St.  Louis,  You  will  be  surprised  to  learn 
that  I  am  here  yet.  I  have  been  waiting  for  three 
weeks.  ...  I  shall  start  tomorrow  or  next  day.  Some 
of  the  emigrants  have  been  gone  over  a  week  and  others 
are  just  going.  The  number  of  men  will  be  over  two 
hundred  besides  women  and  children.  This  tells  for 
the  occupation  of  Oregon.  A  great  many  cattle  are 
going  but  no  sheep  from  a  mistake  of  what  I  said  in 
passing.  ...  As  now  decided  in  my  mind,  this  Oregon 
will  be  occupied  by  American  citizens.  Those  who  go 
will  open  the  way  for  more  another  year.  Wagons  will 
go  all  the  way." 

A  rendezvous  was  appointed  at  Weston,  Mo.,  near 
where  Kansas  City  now  stands,  but  it  was  not  until  the 
middle  of  June  that  the  company  with  Doctor  Whitman 
caught  up  with  the  advance  column  on  the  Platte 
River.  The  caravan  had  its  pilot,  but  Doctor  Whit- 
man's services  were  in  constant  demand.  It  being 
necessary  to  ford  the  South  Fork,  boats  were  made  of 
the  wagons,  sewed  up  in  green  buffalo  hides,  the  flesh 
inside.     In   these   the  baggage  was   laid   and   ferried 


176  Missionary  Explorers 

across,  four  days  being  required  for  the  passage.  They 
had  now  travelled  four  hundred  miles  in  about  forty 
days,  and  on  July  14  Fort  Laramie,  in  Wyoming,  was 
reached,  and  here  Doctor  Whitman  was  again  joined 
by  young  Lovejoy.  Two  days  were  spent  in  making 
good  the  wagons,  and  the  caravan  took  up  its  march. 

"The  Laramie  River  was  so  high  from  melting  snow 
it  could  not  be  forded.  Boats  were  made  out  of  the 
wagon  beds  to  use  as  a  ferry,  but  no  one  could  be  found 
to  risk  himself  in  swimming  over  the  river  to  carry  a 
line  but  Doctor  Whitman,  which  he  did  successfully. 
With  the  Hne  made  fast  around  his  waist,  he  plunged 
in  and  soon  landed  safe  on  the  other  shore,  thus  form- 
ing a  complete  ferry,"  writes  Mr.  Waldo,  one  of  the 
company.  On  the  North  Fork  of  the  Platte  they  met 
with  another  difficulty.  Here  it  was  possible  to  ford, 
but  the  river  was  full  of  quicksands.  Three  days 
Doctor  Whitman  crossed  and  recrossed  the  river,  try- 
ing to  find  a  proper  ford.  At  last  one  was  found,  but 
the  drivers  were  unwilling  to  risk  it.  Picking  out  the 
strongest  team,  he  placed  that  in  front;  but  let  Doctor 
Atkinson,  who  was  present,  relate  the  crossing: 

"Those  who  heard  Doctor  Whitman  at  the  North 
Platte  River  bid  the  emigrants  throw  away  their  skin 
boats  prepared  for  crossing,  and  saw  him  for  three  days 
crossing  and  recrossing  that  wide  stream,  swimming  his 
horse  to  find  the  best  ford,  and  at  last  heard  him  order 
the  teams  and  wagons  to  be  chained  together  and  driven 
in  one  long  Hne  across  the  ford  for  two  miles  (that  river 


Marcus  Whitman  177 

swollen  by  spring  floods)  cheering  the  drivers,  permit- 
ting not  a  moment's  halt,  lest  they  should  sink  in  the 
quicksands,  will  never  forget  the  man  or  the  deed." 

*'An  emigrant's  wife  was  sick,"  writes  Jesse  Apper- 
gale.  **The  doctor  had  the  wagon  driven  aside,  a  tent 
pitched,  and  a  fire  kindled.  As  the  sun  went  down 
the  wagon  rolled  into  camp,  with  a  cheery  look  on  the 
doctor's  face.  'Mother  and  child  are  doing  well.' 
His  experience  and  indomitable  energy.  His  constant 
advice  was  'travel,  travel,  travel.  Nothing  else  will 
take  you  to  the  end  of  your  journey.  Nothing  is  wise 
that  causes  you  delay.' "  Such  were  among  the  many 
and  various  duties  of  Doctor  Whitman,  as  guide,  phi- 
losopher, and  friend  to  the  wearied  but  hopeful  band. 

On  the  3d  of  August  the  Rocky  Mountains  came 
in  sight;  two  days  later  they  entered  the  Great  South 
Pass,  and  in  three  days  they  were  looking  toward  the 
Pacific  Ocean.  Having  learned  that  the  Catholic  mis- 
sionaries had  discovered  a  shorter  route  through  Fort 
Bridger,  they  decided  to  take  it,  and  arrived  at  the 
fort  on  the  Black  Fork  of  Green  River  by  the  middle  of 
August.  In  thirteen  days  they  had  reached  Fort  Hall, 
the  Hudson  Bay  Company  trading  post  on  the  Snake 
River,  set  in  a  wide,  fertile,  well-watered  valley  cov- 
ered with  luxuriant  grass  on  which  the  company's  herds 
of  horses  and  cattle  grazed.  To  the  eyes  of  the  wearied 
immigrants  it  was  indeed  the  promised  land. 

"When  we  arrived  at  Fort  Hall,  I  heard  the  Com- 
mandant tell  the  immigrants   that   Doctor  Whitman 


178  Missionary  Explorers 

would  starve  them  all  to  death  if  he  got  them  down  in 
the  Snake  River  country.  He  said  they  never  could  get 
their  wagons  to  the  Columbia  in  their  lives,"  writes 
Percy  B.  Whitman,  his  nephew.  "I  went  and  told 
Doctor  Whitman  about  it,  and  he  got  the  immigrants 
together,  and  gave  them  a  harangue.  He  told  them  he 
could  get  them  to  the  Columbia  River,  if  he  lived;  that 
they  had  just  to  stick  to  their  wagons,  and  follow  him, 
and  he  would  get  them  through.  There  had  been  other 
small  immigrations  with  wagons,  and  they  had  all  come 
that  far  and  left  their  wagons,  and  got  rid  of  their  cat- 
tle, by  driving  them  off,  and  giving  them  away.  I 
heard  Doctor  Whitman  urge  his  followers  to  hold  their 
cattle,  as  they  were  the  ones  that  would  make  their  liv- 
ing when  they  got  to  the  Willamette.  He  also  told 
them  they  could  not  break  the  soil  properly  with  In- 
dian ponies.     They  all  stuck  to  their  wagons." 

'*We  had  now  arrived  at  the  most  critical  part," 
says  Peter  Burnett,  in  his  Recollections ,  "in  our  most 
adventurous  journey;  and  we  had  many  misgivings  as 
to  our  ultimate  success  in  making  our  way  with  our 
wagons,  teams,  and  families.  We  had  yet  to  accom- 
plish the  untried  and  most  difficult  portion  of  our  long 
and  exhausting  journey.  We  could  not  anticipate  at 
what  moment  we  might  be  compelled  to  abandon  our 
wagons,  pack  our  scant  supplies  on  our  poor  oxen,  and 
make  our  way  on  foot  through  this  terrible  rough 
country,  as  best  we  could.  We  fully  comprehended 
the  situation;   but  we  never  faltered  in  our  inflexible 


Marcus  Whitman  179 

determination  to  accomplish  the  trip,  if  within  the 
Hmits  of  possibiHty,  with  the  resources  at  our  com- 
mand. Doctor  Whitman  assured  us  we  could  succeed, 
and  encouraged  and  aided  us  with  every  means  in  his 
power.  I  consulted  Mr.  Grant  as  to  his  opinion  of  the 
practicability  of  taking  our  wagons  through.  He  re- 
pKed  that  while  he  would  not  say  it  was  impossible  for 
us  Americans  to  make  the  trip  with  our  wagons,  he 
could  not  himself  see  how  it  could  be  done.  He  had 
only  traveled  the  pack-trail,  and  certainly  no  wagons 
could  follow  that  route;  but  there  might  be  a  practical 
road  found  by  leaving  the  trail  at  certain  points." 

The  caravan  left  Fort  Hall  August  30,  under  Doctor 
Whitman's  guidance,  and  proceeded  several  hundred 
miles  down  the  Snake  River,  which  had  to  be  crossed 
and  recrossed. 

"In  crossing  Snake  River  Doctor  Whitman  hitched 
all  the  wagons  together.  I  had  a  stout  team  of  oxen 
and  I  thought  I  could  make  it  without  hitching  on.  I 
drove  in  behind  the  last  caravan.  The  wagons  and 
team  formed  a  dam,  and  raised  the  water  and  threw  it 
back  on  me  until  it  was  beating  my  team  down  to  a 
precipice  and  whirlpool  not  more  than  thirty  yards 
below.  I  turned  their  heads  up  stream  or  tried  to  to 
see  if  they  could  hold  up,  but  they  could  not  move. 
Stood  there  until  the  whole  train  went  out  safely  and  left 
me  in  the  river.  Doctor  Whitman  rode  in  with  a  rope 
and  told  me  to  hitch  it  on  my  lead  oxen;  he  tied  it  on 
to  the  horn  of  his  saddle  and  towed  me  out.     As  to  the 


i8o  Missionary  Explorers 

caravan  he  tied  the  rope  on  his  wrist.  They  swung 
down  stream,  but  as  soon  as  he  touched  bottom  on  the 
other  side,  they  were  safe.*' 

The  caravan  reached  Fort  Boise  November  20,  mak- 
ing nearly  three  hundred  miles  in  twenty-one  days, 
over  a  most  difficult  road. 

On  October  i  they  reached  Grande  Ronde,  the  beau- 
tiful valley  in  the  Blue  Mountains  described  by  Mrs. 
Whitman;  but  from  here  the  worst  part  of  their  journey 
over  the  Blue  Mountains  was  to  be  encountered.  Here 
they  were  overtaken  by  a  severe  snow-storm;  their 
cattle  got  astray  in  the  forests,  and  many  were  lost,  and 
the  roads  were  almost  impassable.  Still,  at  the  cost  of 
much  suffering,  they  overcame  all  obstacles,  and  Octo- 
ber 10  arrived  at  the  Whitman  mission  at  Waiilatpu, 
where  they  went  into  camp,  *'and  were  regaled  with 
Indian  corn,  peas,  and  Irish  potatoes.  We  had  been 
so  long  time  without  fresh  vegetables  that  we  were  al- 
most famished  and  consequently  feasted  exceedingly," 
writes  one  of  the  number. 

A  new  difficulty  met  Doctor  Whitman.  His  grist- 
mill had  been  burned  down  by  the  Indians. 

"After  a  severe  journey  of  four  days  we  reached 
Waiilatpu,  Dr.  Whitman's  station,  where  he  had  many 
most  unpleasant  matters  to  settle."  Doctor  Elijah 
White,  Indian  sub-agent,  writes  to  the  government: 
"  Feather  Cap  commenced  weeping.  Tauatwai  said  the 
whites  were  more  to  blame  than  the  Indians;  that  three 
fourths  of  them,  though  they  taught  the  purest  doc- 


Marcus  Whitman  i8i 

trines,  practised  the  greatest  abominations,  referring 
to  the  base  conduct  of  many  in  the  Rocky  Mountains; 
acknowledged  that  in  his  opinion  that  the  mill  was 
burned  purposely  by  some  persons  disaffected  to  Dr. 
Whitman." 

With  characteristic  energy  Doctor  Whitman  soon 
had  the  mill  rebuilt  and  was  grinding  flour  to  supply 
the  caravan,  which  as  soon  as  humans  and  animals  were 
rested  started  for  Fort  Walla  Walla  with  a  guide  Doctor 
Whitman  provided.  This  guide  conducted  them  to 
The  Dalles.  There  they  took  boats  for  Fort  Vancouver, 
where  they  arrived  on  November  7. 

Thus  ended  that  eventful  journey  which  began  on 
October  3,  thirteen  months  before.  **This  was  the 
turning  point.  This  immigration  determined  the  right 
of  settlement.  *  Whitman  and  Oregon'  became  the 
watchword  of  the  immigration  of  1844."  The  man 
whose  deeds  we  celebrate,  but  who  seldom  spoke  for 
himself,  wrote  home  to  his  Board : 

"Two  things,  and  it  is  true  those  which  were  the 
most  important,  were  accomplished  by  my  return  to 
the  States.  By  means  of  the  estabhshment  of  the 
wagon  road,  which  is  due  to  that  eff*ort  alone,  the  em- 
igration was  secured  and  saved  from  disaster  in  the  fall 
of  1843.  Upon  that  event  the  present  acquired  rights 
of  the  United  States  by  her  citizens  hung." 

To  the  secretary  of  war  he  says  in  a  letter:  "The 
government  will  now  doubtless  for  the  first  time  be  ap- 
prised through  you,  by  means  of  this  communication, 


1 82  Missionary  Explorers 

of  the  immense  migration  of  families  to  Oregon  which 
has  taken  place  this  year.  I  have,  since  our  interview, 
been  instrumental  in  piloting  across  the  route  de- 
scribed in  the  accompanying  Bill,  and  which  is  the  only 
eligible  wagon  road,  no  less  than  three  hundred  fam- 
ilies, consisting  of  one  thousand  persons  of  both  sexes, 
with  their  wagons  amounting  in  all  to  more  than  one 
hundred  and  twenty,  six  hundred  and  ninety  four  oxen, 
and  seven  hundred  and  seventy  three  loose  cattle." 

During  the  absence  of  Doctor  Whitman  a  provisional 
government  had  been  formed.  The  arrival  now  of  this 
caravan  estabUshed  beyond  all  question  that  the 
American  settlers  outnumbered  and  would  outvote 
the  British.  The  news  went  further.  It  was  carried 
to  England.  Mr.  Webster  had  proposed  the  49th  par- 
allel as  the  boundary  Hne  between  the  United  States 
and  the  British  possessions.  This  England  had  re- 
jected. England  now  proposed  the  49th  parallel  as 
the  boundary  Hne,  and  the  United  States  accepted. 
The  treaty  was  signed  August  6,  1846. 

One  year  later  Marcus  Whitman  and  his  wife  were 
murdered  by  Indians  at  their  station,  Waiilatpu.  Vari- 
ous disturbing  elements  had  stirred  up  the  Indians. 
To  these  was  added  an  epidemic  of  measles  from  which 
many  died.  Their  deaths  were  attributed  to  Doctor 
Whitman,  whose  days  were  spent  in  attending  them. 
A  half-grown  Indian  boy  told  the  Indians  that  he  had 
overheard  Doctor  Whitman  planning  to  poison  them 
in  order  that  the  whites  could  take  their  lands.     This 


Marcus  Whitman  183 

tale  was  followed  by  a  massacre  in  which  fourteen 
whites  were  killed  and  fifty  men,  women,  and  children 
were  taken  captive.  Among  the  killed  were  Marcus 
Whitman  and  his  wife.     But  his  work  still  lives. 


STEPHEN  RIGGS 
FORTY  YEARS  WITH  THE  SIOUX 


STEPHEN  RIGGS 
FORTY  YEARS  WITH  THE  SIOUX 

**  1^  yi"  Y  first  school  house  was  a  log  cabin,  with  a 
I  Y  I  large  open  fire  place,  a  window  with  four 
Hghts  of  glass  where  the  master's  seat  was, 
while  on  the  other  two  sides  a  log  was  cut  out  and  old 
newspapers  pasted  over  the  hole  through  which  the 
light  was  supposed  to  come,  and  the  seats  were  benches 
made  from  slabs.  One  of  my  first  teachers  was  a 
drunken  Irishman,  who  often  visited  the  tavern  near 
by  and  came  back  to  sleep  the  greater  part  of  the  after- 
noon. This  gave  us  a  long  play  spell.  But  he  was  a 
terrible  master  for  the  remainder  of  the  day.  Notwith- 
standing these  difficulties  in  the  way  of  an  education 
we  managed  to  learn  a  good  deal.'* 

This  school-house  was  near  Steubenville,  0.,  where 
early  in  the  century  Stephen  Riggs  was  born.  His 
parents,  of  Scotch-Irish  descent,  had  emigrated  from 
the  wilderness  in  Pennsylvania.  Of  these  days  he  re- 
lates that,  living  in  an  unfinished  cabin,  the  mother  was 
left  alone  with  three  young  children,  when  a  big  bear, 
pushing  aside  the  quilt  that  served  for  a  door,  sat  down 
on  his  haunches  and  calmly  stared  at  the  frightened 
family  and  the  fire  roaring  in  the  big  chimney,  and  then 
respectfully  retired. 

187 


1 88  Missionary  Explorers 

The  boy  Stephen  expected  to  learn  a  trade,  but  a 
younger  brother  who  was  to  be  educated  having  died, 
he  fell  heir  to  his  privileges.  Studying  at  the  Latin 
school  at  Ripley,  0.,  he  finished  his  course  at  Jefferson 
College,  and  then  studied  theology  at  Allegheny. 

Mary  Longley,  who  has  a  large  part  in  this  narrative, 
was  the  daughter  of  General  Thomas  Longley,  of  Mas- 
sachusetts, who  fought  in  the  War  of  1812.  She  was 
educated  as  a  teacher  by  Mary  Lyon,  the  founder  of 
Mount  Holyoke  Seminary.  For  her  first  teaching  at 
WiUiamstown,  Mass.,  she  received  a  dollar  a  week,  and 
felt  herself  passing  rich  at  twelve  dollars  a  quarter. 
A  teacher  being  needed  for  a  school  estabHshed  by  a 
philanthropic  merchant  of  New  York  in  southern  In- 
diana, she  was  chosen,  and  was  sent  west  in  the  care 
of  the  Reverend  Dyer  Burgess,  at  whose  house  young 
Riggs  was  then  stopping.  In  this  manner  these  two 
young  people  were  brought  together,  and  determined  to 
unite  their  lives  in  the  service  of  the  Indians  of  the 
Northwest. 

Railroads  were  almost  unknown  in  those  days.  Peo- 
ple travelled  by  steamboat  and  stage.  From  New 
York  the  young  couple  travelled  over  the  Alleghenies 
by  stage  and  then  took  passage  down  the  Ohio,  and 
thence  into  the  Mississippi,  of  which  voyage  they  write 
as  of  exploration  over  unknown  waters  in  an  unknown 
land.  After  nearly  three  months  of  almost  continuous 
journey,  and  having  reached  the  impressive  scenery  of 
the  upper  Mississippi,  Mr.  Riggs  writes: 


Stephen  Riggs  189 


"We  were  in  the  wilds  of  the  West,  beyond  the  cabins 
of  the  pioneer.  We  were  passing  the  battle  fields  of 
Indian  story.  Nay  more,  we  were  already  in  the  lands 
of  the  Dakotas,  and  passing  by  the  teepees  and  villages 
of  the  red  man,  for  whose  enlightenment  we  had  left 
friends  and  home.  Was  it  strange  that  this  was  a  week 
of  intense  enjoyment,  of  education,  of  growth  in  the 
life  of  faith  and  hope  ?  And  so  as  I  said  in  the  begin- 
ning, on  the  first  day  of  June  1837,  Mary  and  I  reached 
in  safety,  the  mouth  of  the  Minnesota  in  the  land  of  the 
Dakotas." 

Mary  writes  in  her  first  letter  home: 

**  Lake  Harriet  June  22nd.  We  are  now  on  mission- 
ary ground,  and  are  surrounded  by  those  dark  people 
of  whom  we  often  talked  at  your  fireside  last  winter. 
I  doubt  you  will  still  think  and  talk  about  them,  and 
pray  for  them  also.  And  surely  your  grandchildren 
will  not  be  forgotten. 

"The  situation  of  the  mission  houses  is  very  beauti- 
ful— on  a  little  eminence,  just  upon  the  shore  of  a  lovely 
lake  skirted  with  trees.  About  a  mile  North  of  us  is 
Lake  Calhoun,  on  the  margin  of  which  is  an  Indian  vil- 
lage of  but  twenty  lodges.  Most  of  these  are  bark 
houses,  some  of  which  are  twenty  feet  square,  and 
others  are  of  tents  of  skin  or  cloth.  Several  days  ago  I 
walked  over  to  the  village,  and  called  at  the  house  of 
one  of  the  chiefs.  He  was  not  at  home  but  his  daughters 
smiled  very  good  naturedly  upon  us.  We  seated  our- 
selves on  a  frame  extending  on  three  sides  of  the  house, 


190  Missionary  Explorers 

covered  with  skins,  which  was  all  the  bed,  sofa  and 
chairs  they  had. 

"Since  our  visit  to  the  village,  two  old  chiefs  have 
called  upon  us.  One  said  this  was  a  very  bad  country 
— ours  was  a  good  country — ^we  had  left  a  good  country 
and  had  come  to  live  in  a  bad  country  and  he  was  glad. 
The  other  called  on  Sabbath  evening,  when  Mr.  Riggs 
was  at  the  Fort,  where  he  preaches  occasionally.  He 
inquired  how  I  Hked  the  country,  and  said  it  was  bad. 
What  could  a  courtier  say  more? 

"The  Indians  come  here  at  all  hours  of  the  day,  and 
without  ceremony  sometimes  dressed  and  painted  very 
fantastically,  and  again  with  scarcely  any  clothing. 
One  came  in  yesterday  dressed  in  a  coat,  a  calico 
shirt,  and  cloth  leggins,  the  only  one  I  have  seen  with 
a  coat,  excepting  two  boys  who  were  in  the  family 
when  we  came.  The  most  singular  ornament  I  have 
seen  was  a  large  striped  snake,  fastened  among  the 
painted  hair,  ribbons  and  feathers  of  an  Indian's  head- 
dress in  such  a  manner  that  it  would  coil  around  in 
front  and  dart  out  its  snake  head,  or  creep  down  upon 
the  back  at  pleasure.  During  this  the  Indian  sat  per- 
fectly at  ease,  apparently  much  pleased  at  the  aston- 
ishment and  fear  manifested  by  some  of  the  family. 

''Home  July  Sth,  1837.  Would  that  you  could  look 
in  upon  us;  but  as  you  cannot  I  will  try  to  give  you 
some  idea  of  our  home.  The  building  fronts  the  lake, 
but  our  part  opens  upon  the  woodland  back  of  its  west- 
ern shore.     The  lower  room  has  a  small  cooking  stove, 


Stephen  Riggs  191 


given  us  by  Mrs.  Burgess,  a  few  chairs  and  a  small 
table,  a  box  and  barrel  containing  dishes  and  a  small 
will-be  pantry,  when  completed  under  the  stairs,  filled 
with  flour,  corn-meal,  beans,  and  stove  furniture.  Our 
chamber  is  low  and  almost  filled  with  a  bed,  a  small 
bureau  and  stand,  a  table  for  writing  made  from  a  box, 
and  the  rest  of  our  half  dozen  chairs  and  one  rocking 
chair  cushioned  by  mother's  forethought. 

*'The  rough  loose  boards  in  the  chamber  are  covered 
with  a  coarse  hair-and-tow  carpeting  to  save  labor. 
The  floor  below  will  need  some  cleaning,  but  I  shall  not 
try  to  keep  it  very  white.  I  have  succeeded  very  well, 
according  to  my  judgement  in  household  affairs,  that  is, 
very  well  for  me. 

"Some  Indian  women  came  in  yesterday  bringing 
in  strawberries,  which  I  purchased  with  beans.  Poor 
creatures,  they  have  very  little  food  at  this  season  of 
the  year,  and  we  feel  it  difficult  to  know  how  much  it 
is  our  duty  to  give  them. 

"We  are  not  troubled  with  all  the  insects  which  used 
to  annoy  me  in  Indiana,  but  the  musquitoes  are  much 
more  abundant.  At  dark  swarms  fill  our  rooms,  deafen 
our  ears,  and  irritate  our  skins.  For  the  last  two  even- 
ings we  have  filled  our  rooms  with  smoke,  almost  to 
suflFocation  to  disperse  these  our  officious  visitors." 

The  young  couple  remained  at  Lake  Harriet  three 
months,  after  a  brief  stay  at  Fort  Snelling,  trying  to 
learn  the  language  of  the  Dakotas,  and  laughing  at 
their  blunders.     Some  time  after,  this  mission  was  the 


192  Missionary  Explorers 

scene  of  a  battle  between  the  Ojibwas  and  the  Sioux, 
and  was  given  up.  They  were  now  to  set  forth  for 
their  permanent  home  at  Lac  qui  Parle  by  way  of  the 
picturesque  St.  Peter's  River.     Mary  writes: 

**  Perhaps  you  may  feel  some  curiosity  respecting  our 
appearance  and  our  barge.  Fancy  a  large  boat  of  forty 
feet  in  length,  and  perhaps  eight  in  width  in  the  middle, 
capable  of  carrying  five  tons,  and  manned  by  five  men, 
four  at  the  oars,  and  a  steersman  at  the  stern.  Near 
the  center  are  our  sleeping  accommodations,  neatly 
rolled  up,  on  which  we  sit,  and  dine  and  breakfast  on 
bread  and  cold  ham,  wild  fowl,  etc.  We  have  tea  and 
coffee  for  breakfast  and  supper.  Mrs.  Prescott  does 
not  pitch  and  strike  the  tent  as  the  Indian  women 
usually  do;  because  the  boatmen  do  it,  and  her  hus- 
band does  not  require  as  much  of  her  as  an  Indian  man. 
They  accommodate  us  in  their  tent  which  is  large 
enough  for  two  beds.  Here  we  take  our  supper,  sit- 
ting on  or  by  the  matting  made  by  some  of  these  western 
Indians,  and  then,  after  worship,  lie  down  to  rest. 

*^  Monday  Sept.  ^th.  Again  we  are  on  our  way  up 
the  crooked  St.  Peters,  having  passed  our  Sabbath  in 
the  tent  in  the  wilderness,  far  more  pleasantly  than  we 
spent  in  St.  Louis.  Last  Saturday  I  became  quite 
fatigued  sympathizing  with  those  who  drew  the  boat 
on  the  Rapids,  and  with  following  my  Indian  guide, 
Mrs.  Prescott,  through  the  woods  to  take  the  boat 
above  them.  The  fall  at  this  stage  of  the  water,  was, 
I  should  think,  two  feet,  and  nearly  perpendicular,  ex- 


Stephen  Riggs  193 


cepting  a  very  narrow  channel  where  it  was  slanting. 
The  boat  being  lightened,  all  the  men  attempted  to 
force  it  up,  some  by  the  rope  attached  to  the  boat,  and 
others  by  pulHng  and  pushing  it  as  they  stood  by  it  on 
the  rocks  and  in  the  water.  Both  the  first  and  the  sec- 
ond attempts  were  fruitless.  The  second  time  the  rope 
was  lengthened  and  slipped  around  a  tree  on  the  high 
bank,  where  the  traders  wife  and  I  were  standing.  Her 
husband  called  her  to  hold  the  end  of  the  rope,  and  as 
I  could  not  stand  idle,  though  I  knew  I  could  do  no 
good,  I  joined  her,  watching  the  slowly  ascending  boat 
with  the  deepest  interest.  A  moment  more  and  the  toil 
would  have  been  over,  when  the  rope  snapped  and  the 
boat  slid  back  in  a  twinkHng.  It  was  further  Hghtened 
and  the  rope  doubled,  and  then  it  was  drawn  safely 
up  and  re-packed  in  about  two  hours  and  a  half  from 
the  time  we  reached  the  Rapids. 

"  Tuesday  Sept.  ^th.  In  good  health  and  spirits  we 
are  again  on  our  way.  As  the  river  is  shallow  and  the 
bottom  hard  poles  have  been  substituted  for  oars; 
boards  placed  along  the  boat's  sides  serve  as  a  pathway 
for  the  boatmen,  who  propel  the  boat  by  fixing  the  pole 
in  the  earth  and  at  the  prow,  and  pushing  until  they 
reach  the  stern. 

"At  Traverse  des  Sioux  our  land  journey  of  one  hun- 
dred and  twenty  five  miles  to  Lac-qui-Parle  commenced. 
Here  we  made  the  acquaintance  of  a  somewhat  remark- 
able French  trader,  by  name  Louis  Provencalle,  but 
commonly  called  Le  Bland.     The  Indians  called  him 


194  Missionary  Explorers 

Skadan,  Little  White.  He  was  an  old  voyageur,  but 
could  neither  read  nor  write,  but,  by  a  certain  force  of 
character,  he  had  risen  to  the  honorable  position  of 
trader.  He  kept  his  accounts  with  his  Indian  debtors 
by  a  system  of  hieroglyphics. 

**For  the  next  week  we  were  under  the  convoy  of 
Dr.  Thomas  S.  WilUamson  and  Mr.  Gideon  H.  Pond, 
who  met  us  with  teams  from  Lac-qui-Parle.  The  first 
night  of  our  camping  on  the  prairie  Dr.  Williamson 
taught  me  a  lesson  I  shall  never  forget.  We  were  pre- 
paring the  tent  for  the  night,  and  I  was  disposed  to  let 
the  roughness  of  the  surface  remain,  and  not  even 
gather  grass  for  a  bed,  which  the  Indians  do,  on  the 
ground,  as  I  said  that  it  was  for  only  one  night.  '  But,' 
the  Doctor  said,  'there  will  be  a  great  many  one  nights.' 
And  so  I  have  found  it  is  best  to  make  the  tent  com- 
fortable for  one  night." 

"This  was  our  first  introduction,  Mary's  and  mine," 
Mr.  Riggs  writes,  "to  the  broad  prairie  of  the  West. 
At  first  we  kept  in  sight  of  the  woods  of  the  Minnesota, 
and  our  road  lay  among  little  groves  of  timber.  By 
and  by  we  emerged  into  the  broad  savannahs — thou- 
sands of  acres  of  meadow  unmowed,  and  broad  rolling 
country  covered,  at  this  season  of  the  year,  with  yellow 
and  blue  flowers.  Everything  was  full  of  interest  to  us, 
even  the  Bad  Swamp,  'Wewe  Shecwa/  which  so  bent 
and  shook  under  the  tramp  of  our  teams,  that  we  almost 
believed  that  it  would  break  through  and  let  us  into 
the  earth's  centre.     For  years  after  this  was  our  great 


Stephen  Riggs  195 


fear  of  prairie  travelling,  always  reminding  us  very  for- 
cibly of  Bunyan's  description  of  the  Slough  of  Despond." 
With  two  ox  teams  and  wagon  the  travellers  spent 
thirteen  days  on  the  journey.  Mary  notes  getting  a 
dozen  eggs  from  a  httle  Indian  girl,  the  first  she  had 
had  since  leaving  the  States.  At  Lac  qui  Parle  they 
shared  the  home  of  Doctor  WilHamson,  the  upper  part 
being  assigned  them.  A  bedstead  was  made  by  boring 
holes  and  driving  slabs  into  the  logs  across  which  boards 
were  laid,  and  quilts  nailed  to  the  rafters  gave  further 
protection  from  the  weather.  Here  their  cooking  stove 
was  set  up,  but  as  they  had  no  cooking  utensils  the 
other  women  contributed  a  kettle  and  a  pan.  Mary 
could  make  no  light  bread,  having  been  a  school-teacher, 
and  neither  she  nor  her  husband  could  milk  the  cow. 
She  grew  up  in  New  England,  where  only  men  do  the 
milking,  and  her  husband  in  Ohio  where  the  women 
alone  milked  in  those  days.  At  first  it  "took  us  both 
to  milk  the  cow,  and  it  was  poorly  done,"  Mary's  hus- 
band writes.  In  this  room  they  lived  five  years,  and 
here  three  children  were  born.  Here  they  received  their 
Indian  visitors,  and  here  the  New  Testament  in  the 
language  of  the  Dakotas  and  the  Dakota  dictionary  was 
prepared.  "It  was  a  consecrated  room."  The  village 
of  Lac  qui  Parle  numbered  four  hundred  of  the  Wahpe- 
ton,  or  Leaf-village  band  of  the  Dakotas,  a  band  very 
poor  and  very  proud.  One  of  the  noted  things  that 
occurred  during  the  autumn  was  a  marriage  between 
two  of  the  missionaries,  Miss  Poague  and  Mr.  Pond. 


196  Missionary  Explorers 

''Nov.  2.  Yesterday  the  marriage  referred  to  was 
solemnized.  Could  I  paint  the  assembly,  you  would 
agree  with  me  that  It  was  deeply  and  singularly  inter- 
esting. Fancy,  for  the  moment,  the  audience  who  wit- 
nessed the  scene.  The  rest  of  our  missionary  band  sat 
near  those  of  our  number  who  were  about  to  enter  Into 
the  new  and  sacred  relationship,  while  most  of  the 
room  was  filled  with  our  dark-faced  guests,  a  blanket 
or  a  buffalo  robe  their  chief  wedding  garments,  and 
coarse  and  tawdry  beads,  brooches,  and  paint  and 
feathers  their  wedding  ornaments.  Here  and  there  sat 
a  Frenchman  or  half-breed,  whose  garb  bespoke  their 
different  origin.  No  turkey  or  eagle  feathers  adorned 
the  hair,  or  parti-colored  paint  the  face,  though  even 
their  appearance  and  attire  reminded  us  of  our  location 
In  this  wilderness. 

"Mr.  Riggs  performed  the  wedding  ceremony,  and 
Dr.  WIHIamson  made  the  concluding  prayer,  and, 
through  Mr.  Rienville,  briefly  explained  to  the  Dakotas 
the  ordinance  and  its  institution.  After  the  ceremony 
Mr.  Rienville  and  family  partook  with  us  of  our  frugal 
meal,  leaving  the  Indians  to  enjoy  the  feast  of  potatoes, 
turnips,  and  bacon,  to  which  the  poor,  the  lame  and 
the  blind  had  been  Invited.  As  they  were  not  aware  of 
the  supper  provided,  they  did  not  bring  their  dishes,  as 
is  the  Indian  custom,  so  that  they  were  scantily  sup- 
plied with  milk-pans,  etc.  This  deficiency  they  sup- 
plied very  readily  by  emptying  the  first  course,  which 
was  of  potatoes,  into  their  blankets,  and  passing  their 
dishes  for  a  supply  of  turnips  and  bacon. 


Stephen  RIggs  197 


"I  know  not  when  I  have  seen  a  group  so  novel  as 
when  on  repairing  to  the  room  where  these  poor  creat- 
ures were  promiscuously  seated.  On  my  left  sat  an 
old  man  nearly  blind;  before  me  the  woman  who 
dipped  out  the  potatoes  from  a  five-pail  boiler  sat  on 
the  floor;  and  near  her  was  an  old  man  dividing  the 
bacon,  clenching  it  firmly  in  his  hand,  and  looking  up 
occasionally  to  see  how  many  there  were  requiring  a 
share.  In  the  corner  sat  a  lame  man  eagerly  devouring 
his  potatoes,  and  around  him  were  scattered  women 
and  children.  When  the  last  ladle  was  filled  up  from 
the  large  pot  of  turnips,  one  by  one  they  hastily  de- 
parted, borrowing  dishes  to  carry  home  the  supper  to 
divide  with  the  children  who  had  remained  in  charge 
of  the  tents." 

These  exiles  led  a  busy,  useful  life.  The  men  were 
translating  the  New  Testament  into  Dakota.  They 
met  at  Fort  Rienville,  so  called  because  the  house  was 
enclosed  in  a  stockade  for  fear  of  the  warlike  Ojibwas. 
This  was  common  meeting  ground.  Around  the  big 
wood  fire  the  chief  Indian  men  of  the  village  gathered  to 
talk  and  smoke,  while  the  white  men  worked,  aided  by 
Mr.  Rienville,  who  had  long  been  interpreter  between 
the  French  and  Dakotas.  Mary  and  the  white  women 
taught  school,  the  lessons  being  painted  with  a  brush  on 
old  newspapers  and  hung  on  the  walls  of  the  school- 
house.  According  to  Indian  custom,  the  whites  were 
given  Indian  names.  The  first-born  baby  boy  was 
called  Zitkadan  Washtay,  meaning  Snow  Bird.  To 
Mary  they  gave   the  name   Fa-yu-ha,  which   means 


198  Missionary  Explorers 

Curly  Head;  the  father  became  Ta-ma-ko-che  or  His 
Country. 

"The  winter,"  Mr.  Riggs  writes,  "as  it  passed  had 
other  lessons  for  us.  For  me  it  was  quite  a  chore  to 
cut  and  carry  up  enough  wood  to  keep  our  somewhat 
open  upper  room  cosey  and  comfortable.  Mary  had 
more  ambition  than  I  to  get  native  help.  She  had  not 
been  accustomed  to  do  a  day's  washing.  It  came  hard 
to  her.  The  other  women  of  the  mission  preferred  to 
wash  for  themselves  rather  than  train  natives  to  do  it. 
And  indeed,  in  the  beginning,  that  was  found  to  be  no 
easy  task.  For,  in  the  first  place  the  Dakota  women  did 
not  wash.  Usually  they  put  on  a  garment  and  wore 
it  until  it  rotted  off.  No  good  decent  women  were 
found  wiUing  to  do  for  white  women  what  they  would 
not  do  for  themselves.  We  could  hire  all  the  first 
women  of  the  village  to  hoe  corn  or  dig  potatoes,  but 
not  one  would  take  hold  of  the  wash-tub.  So  it  was 
that  Mary's  first  washer-women  were  of  the  lowest 
class,  and  not  very  reputable  characters.  But  she  per- 
severed and  conquered.  Only  a  few  years  passed  when 
the  wash-women  of  the  mission  were  of  the  best  women 
of  the  village.  And  the  effort  proved  a  great  public 
benefaction.  The  gospel  of  soap  was  indeed  a  neces- 
sary adjunct  and  outgrowth  of  the  Gospel  of  Sal- 
vation. 

*'  Jan.  10.  The  Dakota  tent  is  formed  of  buffalo 
skins,  stretched  on  long  poles  placed  on  the  ground  in 
a  circle,  and  meeting  at  the  top,  where  a  hole  is  left  from 


Stephen  Riggs  199 


which  the  smoke  of  the  fire  in  the  centre  issues.  Others 
are  made  of  bark  tied  to  the  poles  in  a  similar  manner. 
A  small  place  is  left  for  a  door  of  skin  stretched  on 
sticks,  and  hinged  with  strings  at  the  top,  so  that  the 
person  entering  raises  it  from  the  ground  and  crawls  in. 
At  this  season  of  the  year  the  door  is  protected  by  a 
covered  passage  formed  by  stakes  driven  into  the  ground 
several  feet  apart,  and  thatched  with  grass.  Here  they 
keep  their  wood,  which  the  women  cut  this  cold  weather, 
the  thermometer  at  eighteen  to  twenty  degrees  below 
zero.  And  should  you  lift  the  little  door,  you  would 
find  a  cold,  smoky  lodge  about  twelve  feet  in  diameter, 
a  mother  and  her  child,  a  blanket  or  two,  or  a  skin,  a 
kettle,  and  possibly  in  some  of  them  a  sack  of  corn. 

'^Thursday  eve.,  Jan.  nth.  Quite  unexpectedly  this 
afternoon  we  received  an  invitation  to  a  wedding  at 
Mr.  Rienville's,  one  of  his  daughters  marrying  a  French- 
man. We  gladly  availed  ourselves  of  an  ox-sled,  the 
only  vehicle  we  could  command,  and  a  little  before 
three  o'clock  we  were  in  the  guest-chamber.  Mr.  Rien- 
ville  who  is  part  Dakota  received  us  with  French  polite- 
ness, and  soon  after  the  rest  of  the  family  entered. 
These  with  several  men  and  women  of  the  Dakotas, 
seated  on  benches  formed  not  an  uninteresting  group. 
The  marriage  ceremony  was  in  French  and  Dakota, 
and  was  soon  over.  Then  the  bridegroom  rose,  and 
shook  hands  with  his  wife's  relations  and  kissed  her 
mother,  and  the  bride  also  kissed  all  her  father's  family. 

"When  supper  was  ready  we  repaired  to  a  table  amply 


200  Missionary  Explorers 

supplied  with  beef  and  mutton,  potatoes,  bread  and  tea. 
Though  some  of  them  were  not  prepared  as  they  would 
have  been  in  the  States,  they  did  not  seem  so  singular  as 
a  dish  that  I  was  unable  to  determine  what  it  could  be, 
until  an  additional  supply  of  blood  was  offered  me.  I 
do  not  know  how  it  was  cooked,  though  it  might  have 
been  fried  with  pepper  and  onions,  and  I  am  told  it  is 
esteemed  very  good.  The  poor  Indians  throw  noth- 
ing away,  whether  beast  or  bird,  but  consider  both  in- 
side and  outside  delicious  broiled  on  the  coals." 

''April  5.  Yesterday  afternoon  Mrs.  Pond  and  my- 
self walked  to  'the  lodges,"*  Mary  writes.  "As  the  St. 
Peters  now  covers  a  large  part  of  the  bottom,  we 
wound  our  way  in  the  narrow  Indian  path  on  the  side 
of  the  hill.  An  Indian  woman  with  her  babe  fastened 
upon  its  board  at  her  back,  walked  before  us,  and  as 
the  grass  on  each  side  of  the  path  made  it  uncomfort- 
able walking  side  by  side,  we  conformed  to  Dakota 
custom,  one  following  the  other.  For  a  few  moments 
we  kept  pace  with  our  guide,  but  she  soon  outstripping 
us,  turned  a  corner  and  was  out  of  sight. 

"After  counting  thirty  lodges  stretched  along  below 
us,  we  descended  and  entered  one  where  we  found  a 
sick  woman,  who  said  she  had  not  sat  up  for  a  long 
time,  lying  on  a  little  bundle  of  hay.  Another  lodge 
we  found  full  of  corn,  the  owners  having  subsisted  on 
deer  and  other  game  while  absent  during  the  winter. 

"When  we  called  at  Mr.  Rienville's  which  was  a 
little  beyond,  we  returned  through  the  heart  of  the 


Stephen  Riggs  201 


village,  attended  by  such  a  retinue  as  I  have  never 
before  seen,  and  such  strange  intermingling  of  laughing 
and  shouting  of  children  and  barking  of  dogs  as  I  have 
never  heard.  Amazed  and  almost  deafened  by  the 
clamor,  I  turned  to  gaze  upon  the  unique  group.  Some 
of  the  older  girls  were  close  upon  our  heels,  but  as  we 
stopped,  they  also  halted,  and  those  behind  slackened 
their  pace.  Boys  and  girls  from  four  to  twelve  years 
of  age,  some  wrapped  in  blankets,  more  without,  and 
quite  a  number  of  boys  almost  or  entirely  without 
clothing,  with  a  large  number  of  dogs  of  various  sizes 
and  colours  presented  themselves  in  an  irregular  line. 
As  all  of  the  Indians  here  have  pitched  their  lodges  to- 
gether, I  suppose  there  may  have  been  thirty  or  forty 
children  in  our  train. 

"This  evening  two  Indian  women  came  and  sat 
awhile  in  our  happy  home.  One  of  them  had  a  babe 
about  the  age  of  Alfred.  You  would  have  smiled  to 
see  the  plump  undressed  child  peeping  out  from  its 
warm  blanket  like  a  Httle  unfledged  bird  from  its  mossy 
nest. 

"The  ducks  had  now  come  northward,  and  one  of 
the  missionaries  wishing  to  see  the  Indians  more  inti- 
mately went  out  with  a  hunting  party.  As  there  had 
been  rumors  of  peace  between  the  Dakotas  and  Ojibwas 
it  was  thought  not  unlikely  they  would  meet  messengers 
from  the  Ojibwas.  As  was  expected  Hole-in-the-day 
and  ten  Ojibwas  came  to  their  teepees.  Although  the 
weather  having  turned  cold,  and  there  was  very  Httle 


202  Missionary  Explorers 

to  eat,  the  Dakotas  killed  two  dogs  and  gave  them  a 
feast.  That  night,  notwithstanding  the  Ojibwa  chief 
had  said  he  had  come  to  smoke  the  pipe  of  peace,  he 
and  his  warriors  got  up  after  midnight  and  killed  the 
sleepers  in  three  teepees.  Out  of  fourteen  in  the  morn- 
ing only  one  woman  and  a  badly  wounded  boy  survived. 
The  missionary,  Mr.  Pond,  Hound  Wind,  and  the  other 
members  of  the  party  in  the  three  other  teepees  buried 
the  dead  and  returned  sorrowfully  back  to  Lac-qui- 
Parle.  The  entire  village  gave  itself  up  to  mourning 
and  the  women  with  dishevelled  heads  and  ragged 
clothes  surrounded  the  mission  house  with  cries  and 
songs,  begging  in  the  name  of  the  first  born,  knowing 
the  way  to  the  parentis  sympathies. 

"The  first  man  to  learn  to  read  and  write  his  language 
was  Eagle  Help,  a  war  prophet  and  war  leader.  Not- 
withstanding he  had  been  helping  in  the  translation  of 
the  New  Testament,  he  determined  to  go  on  the  war- 
path against  the  Ojibwas.  He  accordingly  went  into 
communication  with  the  Spirit  world,  for  he  claimed 
that  after  fasting,  praying  and  dancing  he  could  see  in 
a  trance  the  whole  panorama,  lake,  prairie  or  wood  in 
which  were  his  enemies,  the  Ojibwas,  in  canoe  or  on 
the  land,  when  the  Spirit  would  say  to  him  'Up  Eagle 
Help,  and  kill.'  So  now  he  made  his  'yoomne  wachepe,' 
or  circle  dance  in  which  all  the  village  took  part.  The 
young  men  painted  themselves  for  war;  they  feasted 
and  fasted  and  danced  the  no-flight  dance  and  made 
their  hearts  brave  by  reciting  the  past  deeds  of  their 


Stephen  Riggs  203 


warriors.  Vainly  the  missionaries  argued  and  en- 
treated, knowing  what  fate  would  befal  the  Ojibwa 
women  and  children.  Finally  they  said  they  would 
pray  that  the  war  party  should  not  be  successful.  This 
greatly  enraged  the  Indians,  who  slaughtered  two  of 
their  cattle  before  starting  out.  As  it  happened  after 
a  long  tramp  the  war  party  returned,  not  having  seen 
an  Ojibwa.  This  they  attributed  to  the  prayers  of  the 
missionaries,  and  promptly  killed  another  of  their  un- 
offending animals.  After  this  it  was  some  months  be- 
fore Eagle  Help  again  became  their  friend  and  helper. 
Meanwhile  the  school  suffered  through  the  suspicions 
of  the  Indians,  and  the  children  stopped  learning  their 
'wancha,  nonpa,  yamne,' — their  one,  two,  three,  up 
to  ten.  This  was  done  by  bending  the  fingers.  When 
all  were  bent  and  gathered  into  two  bunches,  these 
were  let  loose  like  geese  flying  away.  Eleven  was  ten 
more  one;  twenty  was  two  tens.  For  each  ten  a  finger 
was  kept  bent;  when  all  were  bent  it  was  'opawinge,' 
one  hundred." 

Lac  qui  Parle  was  two  hundred  miles  from  Fort  Snell- 
ing,  the  nearest  post-office.  The  mail  came  about 
every  three  months  through  the  fur  traders.  The 
preacher  and  his  wife  used  to  pray  it  would  not  come 
in  the  evening.  If  it  did,  "then  good-by  sleep." 
Once  a  year  some  one  of  the  mission  would  go  to  Fort 
Snelling  for  the  annual  supphes.  Mary  had  been  at 
Lac  qui  Parle  three  years,  and  a  httle  Isabella  had  also 
been  added  to  the  family.     Now  feeUng  well,  she  de- 


204  Missionary  Explorers 

cided  to  accompany  her  husband  on  his  trip  to  the 
Fort,  going  with  Mr.  Rienville's  annual  caravan  of 
furs. 

"The  prairie  journey  was  pleasant  and  enjoyable," 
says  her  husband,  "  though  somewhat  fatiguing.  We 
had  our  own  team  and  could  easily  keep  company  with 
the  long  line  of  wooden  carts,  carrying  bufFalo  robes  and 
other  furs.  It  was  indeed  rather  romantic.  But  when 
we  reached  the  Traverse  des  Sioux  we  were  at  our  wit's 
end  how  to  proceed  further.  That  was  the  terminus  of 
the  wagon  road.  It  was  then  regarded  as  impossible  to 
take  any  wheeled  vehicle  by  land  to  Fort  SnelHng.  Mr. 
Sibley's  fur  boat,  it  was  expected  to  have  been  at  the 
Traverse,  but  it  was  not.  And  a  large  canoe  which 
was  kept  there  had  floated  away.  Only  a  crazy  httle 
canoe,  carrying  two  persons,  was  found  to  cross  the 
stream  with.  Nothing  remained  but  to  abandon  the 
journey  or  to  try  it  on  horseback.  And  for  that  not  a 
saddle  could  be  obtained.  But  Mary  was  a  plucky 
Httle  woman.  She  did  not  mean  to  use  the  word  *fair 
if  she  could  help  it.  And  so  we  tied  a  bufFalo  robe  and 
blanket  on  one  of  the  horses,  and  she  mounted  it  with 
a  rope  for  a  stirrup.  Many  a  young  woman  would 
have  been  at  home  there,  but  Mary  had  not  grown  up 
on  horseback.  And  so  at  the  end  of  a  dozen  miles, 
when  we  came  to  the  river  where  Le  Sueur  now  is  she 
was  very  glad  to  know  that  a  large  canoe  had  been 
found.  In  that  she  and  baby  Isabella,  Mr.  Rienville's 
girls  took  passage  with  an  Indian  woman  or  two  to 


Stephen  Riggs  205 


paddle.  The  rest  of  the  company  went  on  by  land, 
managing  to  meet  the  boat  at  night  and  camp  together. 
This  we  did  for  the  next  four  nights.  The  current  was 
not  swift.  The  canoe  was  heavy  and  required  hard 
paddHng.  The  Dakota  young  women  did  not  care  to 
work,  and  their  helm's  woman  was  not  in  a  condition 
to  do  it.  On  the  fourth  day  they  ran  ashore  somewhat 
hurriedly  and  put  up  a  tent,  where  the  woman  pilot 
gave  birth  to  a  baby  girl.  They  named  it  *  By  the  way  M 
They  remained  on  shore  three  quarters  of  an  hour,  on 
account  of  the  rain,  says  Mary,  when  the  woman  and 
her  child  got  back  into  the  canoe  ready  to  continue 
rowing." 

After  two  weeks  they  started  on  their  voyage  home 
in  a  birch-bark  canoe  with  a  couple  of  French  voyageurs 
as  paddlers.  The  journey  was  a  series  of  accidents, 
and  finally  a  snag  tore  so  large  a  hole  in  the  canoe  that 
they  were  obliged  to  walk  to  Traverse  des  Sioux,  carry- 
ing the  baby.  After  this  experience  Mary  concludes 
that  sleeping  on  the  prairie  in  a  tent  drenched  with 
rain,  and  walking  through  the  wet  grass  with  water 
gushing  from  the  shoes  at  every  step,  is  no  more  dan- 
gerous to  the  health  than  the  exposures  of  fashionable 
Hfe. 

II 

The  Dakotas  had  a  curious  custom  of  being  under  the 
law,  and  being  above  the  law.  It  was  always  competent 
for  a  Dakota  soldier  to  punish  another  man  for  a  mis- 


2o6  Missionary  Explorers 

demeanor,  if  the  other  man  did  not  rank  above  him  in 
savage  prowess.  For  example,  if  a  Dakota  man  had 
braved  an  Ojibwa  with  a  loaded  gun  pointed  at  him, 
and  had  gone  up  and  killed  him,  he  ranked  above  all 
men  who  had  not  done  a  like  brave  deed.  And  if  no 
other  man  in  the  community  had  done  such  an  act  of 
bravery,  then  this  man  could  not  be  punished  for  any- 
thing, according  to  Dakota  custom. 

This  law  was  curiously  practised  with  reference  to 
Anawangamane  (walks  galloping  on).  He  was  the  first 
full-blooded  man  to  accept  the  new  religion.  "Your 
church  is  made  up  of  women.  If  you  had  gotten  us  in 
first,  it  would  have  amounted  to  something.  But  now 
there  are  only  women.  Who  would  follow  after  women .? " 
It  was  this  taunt  that  made  the  conversion  of  this 
Dakota  warrior  of  importance,  for  he  had  been  "a  very 
dare-devil  on  the  war-path."  Anawangamane  was 
now  above  the  law.  So  now  when  he  put  on  white 
man's  clothes,  and  planted  a  field  of  corn  and  potatoes, 
no  Indian  dared  to  cut  his  tent,  kill  his  dog,  or  break 
his  gun,  as  they  would  otherwise  have  done  in  their 
scorn.  Thus  by  reason  of  this  custom  the  Dakota's 
success  as  a  warrior  protected  him  in  this  act  of  moral 
courage. 

*' Lac-qui-parle  March  27  1841.  Until  this  the 
seasons  for  sugar  making  have  been  unfavorable  since 
we  have  been  here.  But  this  spring  the  Indian  women 
have  been  very  successful,  and  several  of  them  after 
melting  and  straining  proved  excellent  and  reminded 


Stephen  Riggs  207 


us  of  home  sugar.  However,  it  does  not  always  need 
purifying,  as  some  are  much  more  cleanly  than  others, 
here  as  well  as  in  civiHzed  lands.  Sugar  is  a  luxury  for 
which  these  women  are  wiUing  to  toil  hard,  and  often 
with  but  small  recompense.  Their  camps  are  fre- 
quently two  or  three  miles  from  their  lodges.  If  they 
move  to  the  latter,  they  must  pack  corn  for  their  fam- 
ilies; and  if  not,  with  kettle  in  hand  they  go  to  their 
camps,  toil  all  day,  and  often  at  night  return  with  their 
syrup  or  sugar  and  a  back-load  of  wood  for  their  hus- 
band's use  next  day.  Thus  their  sugar  is  a  hard  earned 
luxury.  But  they  have  others,  which  they  sometimes 
offer  us,  such  as  musk-rats,  beavers'  tails  and  tortoises. 
I  have  never  tried  musk-rats,  but  husband  says  they 
are  as  good  as  pole-cats — another  delicacy." 

The  most  agreeable  and  successful  days  of  this  camp 
of  voluntary  exiles  were  drawing  to  a  close.  Every- 
thing contributed  to  the  aHenation  of  the  Indians. 
The  principal  cause  was  the  increasing  drunkenness, 
by  reason  of  the  whiskey  of  the  traders.  Three  young 
Dakota  boys  had  been  taken  by  them  to  Ohio.  When 
the  missionary  party  were  returning  home  and  near- 
ing  the  Chippewa  River,  they  met  a  party  of  Ojibwas 
carrying  two  fresh  scalps.  One  proved  to  be  that  of 
the  brother  of  one  of  the  boys  who  had  been  coming  to 
meet  him.  A  woman  ran  back  with  the  news,  and  when 
the  mission  party  arrived  they  were  met  by  the  whole 
village  of  maddened  Dakotas,  who  insisted  that  they 
were  the  cause,  and  one  enraged  Indian  shot  one  of  the 


2o8  Missionary  Explorers 

horses  of  the  team,  which  obhged  the  women  to  walk 
the  rest  of  the  way  under  the  broiHng  sun.  Mary's 
brother  Thomas  had  accompanied  them  back  from  their 
visit  to  the  States.  Shortly  after,  he  was  drowned,  and 
this  to  the  Indians  was  a  sign  that  their  water-god  was 
ofFended  because  of  the  missionaries  living  at  Traverse 
des  Sioux,  to  which  they  had  removed.  Their  sorrow 
was  too  great  for  tears.  Old  Black  Eagle  chided  them 
for  this.  "The  ducks,  the  geese,  and  the  deer,''  he  said, 
"when  one  is  killed,  make  an  outcry  about  it,  and  the 
sorrow  passes  by.  The  Dakotas  too,  Hke  these  wild 
animals,  make  a  great  wailing  over  a  dead  friend — they 
wail  out  their  sorrow  and  it  becomes  Hghter;  but  you 
keep  your  sorrow  and  it  becomes  heavier." 

Everything  that  could  be  was  stolen.  An  axe  or  hoe 
could  not  be  left  out-of-doors;  a  towel  would  be  taken 
from  its  nail;  scissors  or  any  small  article  could  not 
be  left  unguarded  for  a  moment.  The  men  said  they 
did  not  steal  but  the  women  were  all  "wamanonsa." 
The  men,  however,  killed  the  mission  oxen,  and  shot 
arrows  into  the  horses  of  their  guests.  After  a  few 
years  of  these  troubles,  they  moved  back  to  Lac  qui 
Parle  and  built  a  cabin.  But  troubles  did  not  cease. 
For  failures  in  crops,  the  absence  of  deer  or  buffalo,  the 
missionaries  were  blamed.  The  children  who  came  to 
school,  the  parents  insisted,  should  be  paid  for  coming; 
threats  were  made  to  cut  the  blankets  of  those  who 
could  read.  Mary  and  the  baby,  going  down  the  Min- 
nesota in  a  canoe,  received  a  volley  of  buckshot,  but 


Stephen  Riggs  209 


fortunately  were  not  touched.  The  time  had  come 
when  their  relations  with  the  Indians  had  to  be  placed 
on  some  satisfactory  basis.  Accordingly  the  principal 
men  of  the  village  were  asked  to  a  conference. 

"The  Indians  said  we  were  trespassers  in  their 
country,  and  they  had  a  right  to  make  reprisals.  We 
used  their  wood  and  their  water,  and  pastured  our 
animals  on  their  grass,  and  gave  them  no  adequate 
pay.  We  had  helped  them  get  larger  corn  patches  by 
ploughing  for  them,  we  had  furnished  food  and  medi- 
cines for  their  sick  ones,  we  had  often  clothed  their 
naked  ones,  we  had  spent  and  been  spent  in  their  ser- 
vice, but  all  this  was,  in  their  estimation,  no  compensa- 
tion for  the  field  we  planted,  the  fuel  we  used,  the  grass 
we  cut,  and  the  water  we  drank. 

"My  wife  and  I  had  been  sent  back  to  Lac-qui- 
Parle,"  said  Mr.  Riggs,  "but  we  would  stay  only  on 
certain  conditions.  We  knew  them  and  they  knew  us. 
If  we  could  stay  with  them  as  friends  and  be  treated 
as  friends,  we  would  stay.  We  came  to  teach  them  and 
their  children.  But  if  then,  or  any  time  afterwards, 
we  learned  that  the  whole  village  did  not  want  us  to 
stay,  we  would  go  home  to  our  friends.  For  the  help 
we  gave  them  the  water  must  be  free,  the  wood  to  keep 
us  warm  must  be  free,  the  grass  our  cattle  ate  must  be 
free,  and  the  field  we  planted  must  be  free;  but  when 
we  wanted  the  best  timber  to  build  houses  with,  which 
we  would  do,  I  would  pay  them  liberally  for  it.  This 
arrangement  was  satisfactory,  and  soon  afterwards  we 


2IO  Missionary  Explorers 

bought  from  them  the  timber  we  used  in  building  two 
frame  houses.  A  respite  came  with  better  crops,  and 
the  return  of  the  buffalo  which  put  the  Indians  in  a 
better  humor.  An  addition  to  the  mission  force,  of 
which  one.  Miss  Jane  Williamson,  who  will  always  be 
remembered  by  the  Dakotas  as  *Dowan  Dootawin,' 
or  Red  Song  Woman,  for  her  tender  interest  in  their 
children,  gave  them  renewed  hope.  Moreover,  the 
dictionary  and  grammar  of  the  Dakota  language  was 
now  ready  for  publication. 

''During  these  two  buffalo  winters,  almost  the  whole 
village  removed  up  to  the  Pomme  de  Terre,  or  Owob- 
aptay  River,  as  the  Dakotas  called  it.  That  was  a 
better  point  to  hunt  from,  and  to  prevent  the  buffalo 
from  being  driven  off,  and  for  the  regulation  of  the  hunt 
they  organized  a  Soldier's  Lodge.  This  was  a  large  tent 
pitched  in  the  centre  of  the  camp,  where  the  symbols 
of  power  were  kept  in  two  bundles  of  red  and  black 
sticks.  These  represented  the  soldiers — those  who  had 
killed  enemies  and  those  who  had  not.  To  this  tent 
the  women  brought  offerings  of  wood  and  meat;  and 
here  the  old  and  young  men  often  gathered  to  feast, 
and  from  these  headquarters  went  forth  through  an 
Eyanpaha,  or  cryer,  the  edicts  of  the  wise  men." 

Calamity  again  beset  the  mission  in  the  accidental 
burning  of  their  new  home  and  its  contents,  which  set 
fire  to  the  second  house,  and  the  family  took  refuge  in 
the  Httle  adobe  church.  It  was  then  decided  to  move 
the  mission  nearer  the  Yellow  Medicine  Agency,  and 


Stephen  Riggs  211 


out  of  this  arose  that  interesting  experiment,  the  Hazel- 
wood  RepubUc.  There  was  now  a  respectable  num- 
ber of  young  men,  bloods  and  half-breeds,  who  had  cut 
their  hair,  put  on  white  clothes,  and  tilled  the  fields. 
The  constitution  of  Minnesota  provided  that  Indians 
might  become  citizens  by  satisfying  the  authorities  of 
their  progress  in  civilization.  The  President,  who  was 
to  be  elected  every  two  years,  was  Paul  Mazakootamane. 
The  Hazelwood  Republic  prospered,  a  boarding-school 
for  Indian  children  was  established,  and  Mr.  Riggs 
presented  them  with  the  first  reading-book  in  their 
own  tongue,  which  was  the  first  part  of  the  Pilgrim's 
Progress. 

On  the  Minnesota  and  Iowa  line  is  a  beautiful  lake,  in 
Indian  "Mysterious  Water,"  but  known  to  us  as ''Spirit 
Lake."  Here  was  a  white  settlement  of  fifty  people. 
In  the  winter  of  1857  a  roving  band  of  Leaf  Shooters 
under  Inkpadoota,  "Scarlet  End,"  in  a  bad  humor  be- 
cause the  hunting  was  bad,  and  also  hungry,  descended 
on  the  settlement,  killing  forty  people  and  carrying  off 
four  women  captive.  Word  was  sent  to  Fort  Ridgeley 
and  a  party  of  soldiers  sent  out  to  rescue  them.  But  in 
the  deep  snows  the  Indians  escaped  with  their  captives. 
In  the  spring  word  came  to  Yellow  Medicine  that  Sound- 
ing Heavens  and  Gray  Foot  had  brought  one  of  the 
women  to  Lac  qui  Parle. 

"We  lost  no  time  in  going  up  to  Lac-qui-Parle.  At 
the  trader  establishment,  then  in  the  keeping  of  Wee- 
yooha,   the   father  of  Nawangmanewin,   the  wife  of 


212  Missionary  Explorers 

Sounding  Heavens,  we  found  Mrs.  Marble,  rather  a 
small,  but  good-looking  white  woman,  apparently  not 
more  than  twenty  five  years  old.  She  was  busily  en- 
gaged with  Mrs.  Sounding  Heavens  in  making  a  calico 
dress  for  herself.  When  I  spoke  to  her  in  English  she 
was  quite  reserved.  I  asked  her  if  she  wanted  to  re- 
turn to  her  friends.  She  replied  *I  am  among  my 
friends.'  She  had  indeed  found  friends  in  the  two 
young  men  who  had  purchased  her  from  her  captors. 
They  took  her  to  their  mother's  tent,  who  had  many 
years  before  become  a  member  of  the  Lac-qui-Parle 
church,  and  been  baptized  by  the  Christian  name  of 
Rebekah.  They  clothed  her  in  the  best  style  of  the 
Dakota  women.  They  gave  her  the  best  they  had  to 
eat.  They  brought  her  to  their  planting  place,  and 
furnished  her  with  materials  to  dress  again  Hke  a  white 
woman.  It  was  no  wonder  she  said  *I  am  among  my 
friends.'  But  after  talking  awhile  she  concluded  it 
would  be  best  for  her  to  find  her  white  friends. 

"Mrs.  Marble's  husband  had  been  killed  at  Spirit 
Lake.  Her  story  was  that  four  white  women  were  re- 
served as  captives.  They  were  made  to  carry  burdens, 
and  walk  through  the  melting  snow  and  water.  When 
they  came  to  the  Big  Sioux  it  was  very  full.  The  In- 
dians cut  down  a  tree,  and  the  white  women  were  ex- 
pected to  walk  across  that.  One  of  the  women  fell  off, 
and  her  captor  shot  her  in  the  water.  Her  fellow  cap- 
tives thought  she  was  better  off  dead  than  alive.  When 
Mrs.  Marble  was  rescued  from  her  captors  two  others 


Stephen  Riggs  213 


still  lived,  Mrs.  Nobles  and  Miss  Abby  Gardner.  The 
Indians  were  then  west  of  the  Big  Sioux,  in  the  valley 
of  the  James  or  the  Dakota  River.  We  took  Mrs. 
Marble  down,  accompanied  by  Sounding  Heavens  and 
Gray  Foot,  and  their  father,  Wakanmane.  She  re- 
mained a  few  days  at  our  mission  home  at  Hazelwood, 
and  in  the  meantime.  Major  Flandreau,  who  was  In- 
dian agent,  paid  the  young  men  ^500  in  gold,  and  gave 
them  a  promissory  note  for  the  same  amount.  This 
was  a  very  creditable  reward. 

"But  what  was  more  important  to  be  done  was  to 
rescue  the  other  women,  if  possible.  We  had  Dakota 
men  whom  we  could  trust  on  such  a  mission  better  than 
we  could  trust  ourselves.  There  was  Paul  Maza- 
kootamane,  the  President  of  the  Hazelwood  Republic. 
White  people  said  he  was  lazy.  There  was  truth  in 
that.  He  did  not  like  to  work.  But  he  was  a  real 
diplomatist.  He  could  talk  well,  and  he  was  skillful 
in  managing  the  Indians.  For  such  a  work  there  was 
no  better  man  than  he.  Then  there  was  John  Other- 
day,  the  white  man's  friend.  He  could  not  talk  Hke 
Paul;  but  he  had  rare  executive  ability,  and  he  was  a 
fearless  fellow.  There  was  no  better  second  than  he. 
For  the  third  man  we  secured  Mr.  Grass.  These  three 
we  selected,  and  the  agent  sent  them  to  treat  for  Mrs. 
Nobles  and  Miss  Gardner.  They  took  with  them  an 
extra  horse  and  a  lot  of  goods.  In  about  three  weeks 
they  returned,  and  brought  Miss  Gardner.  Mrs. 
Nobles  had  been  killed  before  they  reached  Scarlet 
End's  camp. 


214  Missionary  Explorers 

"  This  was  the  beginning  of  the  end.  One  of  Ink- 
padoota's  sons  ventured  into  the  Yellow  Medicine  set- 
tlement, where  he  was  killed  by  the  soldiers  and  his 
wife  taken  prisoner.  Then  came  Major  W.  T.  Sher- 
man, whom  we  were  later  to  know  as  General  Sherman, 
with  his  battery  and  orders  from  Washington  that  the 
Spirit  Lake  murders  must  be  punished,  and  the  Indians 
must  do  it  on  condition  of  receiving  their  annuities. 
After  much  parleying  and  several  war  scares.  Little 
Crow  and  a  hundred  Dakota  braves  set  out  to  hunt 
Scarlet  End  and  his  band.  They  came  upon  them  at 
a  lake,  and  a  night  battle  took  place  in  the  reeds  and 
water.  They  then  returned  and  received  their  annu- 
ities. As  the  murders  were  never  properly  punished, 
the  Indians  held  the  government  in  contempt,  and  the 
seeds  were  sown  for  the  later  and  more  serious  out- 
break. Unhappily  the  Republican  administration  that 
had  just  come  into  power  decided  to  give  the  Indians 
their  annuities  in  goods  rather  than  in  money.  The 
Indians  were  greatly  disappointed,  and  the  result  was 
that  the  agency  had  to  feed  the  Indians  all  winter. 
This  policy  was  afterward  changed,  but  it  was  neces- 
sary to  await  a  new  appropriation. 

"The  whole  four  thousand  Indians  were  now  gath- 
ered at  Yellow  Medicine.  The  Sissetons  of  Lake  Trav- 
erse had  hoed  their  corn  and  come  down.  It  was  the 
regular  time  for  receiving  their  annuities  before  the 
corn  needed  watching.  But  the  annuity  money  had 
not  come  and  the  agent  did  not  know  when  it  would 
come.     He  had  not  sent  for  them  and  he  could  not  feed 


Stephen  Riggs  215 


them — he  had  barely  enough  provisions  to  keep  them 
while  the  payment  was  being  made.  The  truth  was  he 
had  used  up  all  the  provisions  on  them  in  the  previous 
winter.  So  he  told  them  he  would  give  them  some 
flour  and  pork  and  they  must  go  home  and  wait  until 
he  called  them.  They  took  the  provisions,  but  about 
going  home  they  could  not  see  it  in  that  way.  It  was 
a  hundred  miles  up  to  their  planting  place,  and  to 
trudge  there  and  back  with  little  or  nothing  to  eat, 
and  carry  their  tents  and  baggage  and  children  on  horse- 
back and  on  dog-back,  and  on  women-back,  was  more 
than  they  cared  to  do.  Besides  there  was  nothing  to 
eat  at  home.  They  must  go  out  on  the  buffalo  hunt, 
and  then  they  might  miss  their  money.  And  so  they 
preferred  to  stay,  beg  and  steal  or  starve. 

"But  steahng  and  begging  furnished  but  a  very 
scanty  fare,  and  starving  was  not  pleasant.  The  young 
men  talked  the  matter  over  and  concluded  that  the 
flour  and  pork  in  the  warehouse  belonged  to  them,  and 
there  could  not  be  much  wrong  in  taking  it.  And  so 
one  day  they  marched  up  to  the  storehouse  with  axes 
in  hand  and  battered  the  door  down.  They  had  com- 
menced to  carry  out  the  flour  when  the  Lieutenant  and 
ten  men  turned  the  howitzer  upon  them.  This  led 
the  Dakotas  to  desist,  for  they  were  unarmed.  But 
they  were  greatly  enraged  and  threatened  to  bring  their 
guns  and  kill  the  little  squad  of  white  soldiers.  And 
to  make  this  seem  more  likely,  the  Sioux  tents  were  at 
once  struck  and  removed  several  miles.     Agent  Gal- 


2i6  Missionary  Explorers 

breath  sent  word  that  he  wanted  help.  And  when  Mr. 
Moore  and  I  drove  down,  he  said  *  If  there  is  anything 
between  the  Hds  of  the  Bible  that  will  meet  this  case,  I 
wish  you  would  use  it.'  I  told  him  I  thought  there  was; 
and  advised  him  to  call  a  council  of  the  principal  men 
and  talk  the  thing  over.  Whereupon  I  went  to  the 
camp  of  Standing  Buffalo,  the  chief  of  the  Sissetons, 
and  arranged  for  a  council  that  afternoon. 

*'The  chiefs  and  braves  gathered.  The  young  men 
who  had  broken  the  doors  down  were  there.  The  In- 
dians argued  that  they  were  starving,  and  that  the 
flour  and  pork  had  been  purchased  with  their  money. 
It  was  wrong  to  break  in  the  door,  but  now  they  would 
authorize  the  agent  to  take  their  money  and  repair  the 
door.  Whereupon  the  agent  agreed  to  give  them  some 
provisions,  and  insisted  on  their  going  home;  which 
they  agreed  to  do.  The  Sissetons  left  on  the  morrow, 
and  so  far  as  they  were  concerned  the  difficulty  was 
over.  Peace  and  quiet  now  reigned  at  Yellow  Medi- 
cine. Mr.  Moore  occupied  himself  in  shooting  pigeons, 
and  we  all  became  quite  attached  to  Mrs.  Moore  and 
himself." 

The  Mr.  and  Mrs.  Moore  alluded  to  were  a  young 
married  couple  from  Philadelphia  on  a  wedding  tour, 
which  proved  much  more  eventful  than  they  had  an- 
ticipated. Peace  was  of  short  duration.  On  Sunday, 
August  17,  the  outbreak  began  in  a  saloon  in  one  of  the 
border  settlements.  It  was  thought  at  first  to  be  but 
a  drunken  quarrel.    At  the  same  time,  shortly  before, 


Stephen  Riggs  217 


a  Tee-yo-tee-pe,  or  Soldier's  Lodge,  had  been  organ- 
ized, which  is  never  done  except  for  a  hunt  or  for  war. 
Against  his  wish  Little  Crow  joined  it,  for,  as  the  In- 
dians said,  "Your  hands  are  now  bloody/'  The  news 
that  the  Indians  were  killing  the  whites  was  carried  to 
Fort  Ridgeley,  and  Captain  Marsh  and  fifty  men  were 
sent  out  against  them.  Of  these  half  were  killed,  the 
rest  barely  escaping.  While  this  was  going  on  the  in- 
habitants of  Hazelwood  were  peacefully  at  church.  It 
was  not  until  Monday  evening  that  the  news  reached 
them;  strange  Indians  were  already  there  stealing  their 
horses,  and  friendly  Dakotas  warned  them  of  their 
danger. 

"It  was  after  midnight  before  we  thought  of  leaving. 
The  young  folks  had  lain  down  and  slept  awhile.  By 
and  by  Paul  came  and  asked  me  to  give  him  some  blue 
cloth  I  had — he  must  dress  like  an  Indian  to  be  safe. 
They  evidently  felt  that  we  might  not  be  safe,  and  our 
staying  would  endanger  them.  This  was  made  more 
serious  by  reason  of  Mrs.  Moore  and  our  three  daugh- 
ters. Indian  men  would  kill  us  to  get  possession  of 
them.  Thus  the  case  was  stated  by  our  neighbors. 
;  Afterwards  we  had  reason  to  know  that  they  had  argued 
rightly. 

"And  so  we  waked  up  the  children  and  made  prepa- 
rations to  depart.  But  it  was  only  to  be  tempo- 
rary. The  plan  was  to  go  down  to  an  island  in  the 
Minnesota  River,  and  remain  until  the  danger  was 
overpast.     Mr.  Moore  looked  to  his  revolver,  the  only 


2i8  Missionary  Explorers 

reliable  weapon  among  us.  Thomas  and  Henry  [the 
writer's  sons]  got  their  double  barrelled  shot-gun, 
Mary  put  up  a  bag  of  provisions,  but  unfortunately 
we  forgot  it  when  we  departed.  Fortunately  again  it 
was  brought  to  us  in  the  morning  by  Zoe,  a  Dakota 
woman.  Each  one  had  a  little  baggage,  but  there  was 
not  enough  extra  clothing  in  the  company  to  make  us 
comfortable  at  night.  When  daylight  came  we  were 
all  over  on  the  island,  but  our  team  was  left,  and  was 
stolen,  with  the  exception  of  one  horse." 

How  soon  their  hiding-place  might  be  discovered  by 
unfriendly  Indians  no  one  knew;  so  it  was  determined 
to  get  away.  Fortunately  they  were  joined  by  another 
party  having  a  team  of  horses  and  an  ox  team.  Into 
these  were  placed  the  baggage,  and  the  women  and 
children  unable  to  walk.  They  had  gone  but  a  short 
distance  when  they  met  a  wounded  man,  his  comrades 
having  been  killed  near  the  mouth  of  the  Chippewa. 
Although  the  wagons  were  full,  they  made  a  place  for 
him.  Now  and  then  they  were  joined  by  other  fleeing 
whites  until  their  company  numbered  forty.  Their  de- 
sire was  to  go  across  country,  hoping  to  strike  some 
town. 

"The  evening  came  with  a  slow  continued  rain.  The 
first  night  we  were  out  the  younger  children  cried  for 
home.  The  second  night  some  of  the  older  children 
would  have  cried  if  it  had  been  any  use.  We  had  no 
shelter.  The  wagons  were  no  protection  against  the 
continued  rain,  but  it  was  natural  to  crawl  under  them. 


Stephen  Riggs  219 


The  drop,  drop,  drop  all  night  long  from  the  wagon 
beds,  on  the  women  and  children,  who  had  not  more 
than  half  covering  in  that  cold  August  rain,  was  not 
promotive  of  cheerfulness. 

"Thursday  morning  found  us  cold  and  wet  and  en- 
tirely out  of  cooked  food.  Since  the  first  night  we  had 
not  been  where  we  could  obtain  wood.  And  then  and 
since  we  should  have  been  afraid  to  kindle  a  fire,  lest 
the  smoke  should  betray  us.  But  now  it  was  necessary 
we  should  find  wood  as  speedily  as  possible.  So  our 
course  was  taken  toward  a  clump  of  trees  in  sight. 
When  we  came  upon  them  we  found  them  entirely  sur- 
rounded by  water.  But  the  men  waded  in  and  brought 
wood  enough  for  camping.  There  we  spent  the  after- 
noon and  night.  There  we  killed  one  of  the  cows. 
And  there  we  baked  bread  and  roasted  meat  on  the 
coals,  having  neither  pot  nor  pan  to  do  it  in." 

Elsewhere  one  of  his  daughters  says  that  the  dough 
was  mixed  in  a  bag — flour,  salt,  and  water  being  the  in- 
gredients— moulded  on  a  box  into  cakes  a  hand's- 
breadth  in  size,  and  baked  on  forked  sticks.  While 
thus  engaged  they  were  met  by  a  travelling  photog- 
rapher, a  Mr.  Ebell,  who  made  a  stereographic  view  of 
the  party.  Finding  they  were  making  such  slow 
progress,  the  defenceless  party  concluded  to  turn 
southward  to  Fort  Ridgeley,  sixteen  miles  distant,  and 
get  in  there  under  cover  of  the  night. 

"The  darkness  came  upon  us  when  we  were  still 
seven  or  eight  miles  away;    and  then  in  the  gloaming 


220  Missionary  Explorers 

appeared  on  a  little  hill-top  two  Indians  on  horse-back. 
They  might  bring  a  war-party  upon  us.  So  we  put 
ourselves  in  the  best  position  for  defence.  Martha  and 
Anna  had  generally  walked  with  the  boys.  Now  they 
piled  on  the  wagons,  and  the  men  and  boys  with  such 
weapons  as  they  had  marched  by  their  side.  As  the 
night  came  on  we  began  to  observe  lights  as  of  burning 
buildings,  and  rockets  thrown  up  from  the  garrison. 
What  could  the  latter  mean?  We  afterwards  learned 
they  were  signals  of  distress. 

"In  our  one  horse  buggy,  Mr.  and  Mrs.  Hunter 
drove  ahead  of  the  party,  and  he  crawled  into  the  gar- 
rison. He  found  that  the  Indians  had  beleaguered 
them,  had  set  fire  to  all  the  out-buildings  of  the  fort, 
appropriated  all  their  stock,  had  been  fighting  all  day, 
and  now  had  retired  to  the  ravine  as  the  night  came 
on.  The  fort  was  already  crowded  with  women  and 
children,  and  scantily  manned  by  soldiers.  We  could 
come  in  they  said,  but  our  teams  would  be  taken  by 
the  Indians.  They  expected  the  attack  would  be  re- 
newed the  next  day. 

"When  Mr.  Hunter  returned  we  stopped  in  the  road 
and  held  a  hasty  consultation,  as  we  feared  we  were 
already  followed.  We  had  just  passed  a  house  where 
the  dogs  alone  remained  to  bark  which  they  did  furi- 
ously. Just  then  some  of  our  party  stumbled  over  the 
dead  body  of  a  man.  There  was  no  time  to  lose.  We 
decided  not  to  go  in,  but  to  turn  out  and  go  around  the 
fort  and  its  beleaguering  forces,  if  possible.    The  four 


Stephen  Riggs  221 


men  who  had  fallen  to  our  company — three  Germans 
and  an  Irishman — dissented.  But  we  told  them  no 
one  should  leave  us  until  we  were  past  the  danger. 
And  to  prevent  any  desertion  in  this  hour  of  trial  Mr. 
Moore  cocked  his  revolver  and  said  he  would  shoot 
down  the  man  who  attempted  to  leave. 

"It  was  ten  o'clock  and  the  night  was  dark.  We 
turned  square  off  the  road,  and  went  up  northward  to 
seek  an  old  ford  over  the  little  stream  that  ran  by  the 
fort.  The  Lord  guided  us  to  the  right  place,  but  while 
we  were  hunting  among  the  willows,  there  was  a  cry 
heard  so  much  like  a  human  cry  that  we  were  all  quite 
startled.  We  thought  it  was  the  signal  of  an  attack 
by  the  Indians.  Probably  it  was  only  the  cry  of  a  fox. 
Just  then  Dr.  WilHamson  came  to  me  and  said  that 
perhaps  he  had  counselled  wrongly,  and  that  if  it  was 
thought  best,  he  was  quite  willing  to  go  back  to  the 
fort.  But  I  replied  that  we  were  almost  around  it, 
and  it  would  be  unwise  to  go  back.  And  so  we  traveled 
on  over  the  ravine  and  on  up  on  the  broad  prairie  be- 
yond and  received  no  harm.  Our  pulses  began  to  beat 
less  furiously  as  we  traveled  on  toward  three  o'clock  in 
the  morning  and  felt  that  we  were  out  of  sight  and 
hearing  of  the  Sioux  warriors.  So  we  stopped  to  rest, 
our  weary  cattle.  Some  slept  for  an  hour,  but  the 
greater  part  kept  watch. 

"As  we  were  around  the  fort,  and  around  the  danger 
as  far  as  we  knew,  it  was  understood  that  the  four  men 
who  wanted  to  leave  in  the  night  might  leave  us  in  the 


222  Missionary  Explorers 

morning.  And,  as  it  was  possible  they  might  have  an 
opportunity  to  send  a  letter  to  Governor  Ramsay  be- 
fore we  should,  Dr.  Williamson  and  I  attempted  to 
write  something  by  starlight.  But  nothing  came  of 
that  letter.  When  the  light  began  to  dawn  in  the  east, 
our  party  was  aroused  and  moving  forward.  We  had 
been  guided  aright  in  our  travel,  for  here  we  were  at 
the  old  Lac-qui-Parle  crossing  of  Mud  River.  Here 
the  four  men  left  us,  and  as  the  sun  arose  we  saw  the 
sheen  of  their  guns  as  they  were  entering  the  wood  a 
few  miles  away.  Only  a  little  while  after  that,  we 
heard  the  report  of  guns;  the  poor  fellows  had  fallen 
in  with  the  Sioux  army,  which  in  the  early  morning 
were  on  their  way  to  attack  New  Ulm.  We  did  not 
know  their  fate  until  afterwards. 

''Our  party  now  fell  into  the  road  that  leads  to  Hen- 
derson, and  traveled  all  that  day  in  safety.  But  on 
the  St.  Peter's  road,  five  or  six  miles  to  the  right,  we 
saw  the  burning  stacks  and  houses,  and  afterwards 
knew  that  the  Sioux  were  on  that  road  killing  white 
people  all  that  day.  It  was  the  middle  of  the  after- 
noon when  we  came  to  a  deserted  house.  The  dishes 
were  on  the  table.  We  found  cream  and  butter  in  the 
cellar  and  potatoes  and  corn  in  the  garden.  We 
stopped,  cooked  and  ate  a  good  square  meal,  of  which 
we  were  greatly  in  need.  Then  we  pushed  on  and 
came  to  another  house  some  time  after  nightfall,  which 
was  deserted  by  the  humans,  but  the  cattle  were  there. 
Here  we  spent  the  night  and  would  have  been  glad  to 


^:  V 

•^^ 

MR.  MOORE  COCKED  HIS  REVOLVER  AND  SAID  HE  WOULD  SHOOT 
DOWN  THE  MAN  WHO  ATTEMPTED  TO  LEAVE 


Stephen  Riggs  223 


rest  the  Sabbath,  but  as  yet  there  was  too  much  un- 
certainty. Three  or  four  hours'  travel  brought  us  to 
the  cross  roads,  where  the  whole  settlement  seemed  to 
have  gathered.  We  there  learned  that  a  company  of 
troops  had  passed  up,  and  had  turned  across  to  St. 
Peter.  This  seemed  to  be  a  guarantee  of  safety  and 
so  we  rested  the  remainder  of  the  day,  gathering  in  the 
afternoon  to  worship  Him  who  had  been  our  deliverer 
and  our  guide." 

Mary  and  the  children  now  found  friends  and  civili- 
zation at  Shakapoe,  but  her  husband  joined  General 
Sibley's  command  as  chaplain,  for  the  Sioux  were  still 
on  the  war-path.  Many  had  been  killed  and  their 
wives  and  children  taken  captive.  A  detachment  of 
soldiers  had  been  sent  out  to  gather  in  the  dead,  but 
were  surrounded  by  the  Indians,  and  sent  messengers 
back  for  reinforcements.  General  Sibley  then  sent 
his  whole  force  against  the  Indians. 

"When  our  camp  was  in  motion,  the  Indians  came 
against  us  and  surrounded  us;  but  soon  perceiving  the 
force  was  not  what  they  had  seen  the  night  before,  they 
commenced  making  their  escape,  and  we  marched  on 
to  the  original  camp.  It  was  a  sad  sight — dead  men 
and  dead  horses  lying  in  the  hastily  dug  breast-works. 
Twelve  men  were  found  dead  and  we  buried  them  in  one 
grave.  Thirty  or  forty  were  wounded  and  nearly  the 
whole  of  the  ninety  horses  were  lying  dead.  They  had 
suffered  greatly  for  want  of  water,  as  the  Indians  had 
cut  them  off  entirely  from  the  stream." 


224  Missionary  Explorers 

The  northern  country  was  now  fully  aroused,  and 
this  defeat  showed  the  necessity  of  being  thoroughly 
prepared.  A  few  weeks  were  given  over  to  this  prepara- 
tion, and  on  the  21st  of  September  the  little  army  again 
took  up  its  march  northward,  finding  here  and  there 
a  dead  body  and  the  ruins  of  buildings  on  every  side. 
At  Yellow  Medicine  the  troops  had  stopped  to  gather 
food  from  the  fields  of  potatoes  and  corn,  when  some  of 
the  soldiers  were  fired  on.  Immediately  Indians  ap- 
peared on  every  side.  The  battle  lasted  several  hours, 
and  resulted  in  the  final  defeat  of  the  Indians,  who  fled 
and  sought  refuge  in  the  British  possessions.  As  Gen- 
eral Sibley  had  sent  them  word  that  what  he  desired 
were  the  captives.  Little  Crow  now  left  these  in  the 
possession  of  the  friendly  Indians  at  what  came  to  be 
known  as  Camp  Release. 

"Now  they  came  into  our  hands,  nearly  a  hundred, 
besides  half-breeds,  many  of  whom  had  been  in  a  kind 
of  captivity.  The  white  women  had  dressed  up  as 
well  as  they  could  for  the  occasion,  but  many  of  them 
only  showed  their  relationship  by  their  faces,  hands 
and  hair — they  were  dressed  like  Indians.  It  was  a 
time  of  gladness  for  us.  White  men  stood  and  cried 
for  joy.  We  took  them  all  to  our  camp,  and  wrapped 
them  all  up  as  well  as  we  could.  Some  of  the  women 
complained  because  we  did  not  furnish  women's 
clothes;  but  that  was  unreasonable.  This  was  Camp 
Release. 

"No  sooner  had  the  white  captives  been  brought 


Stephen  Riggs  225 


over  to  our  camp  than  from  various  sources  we  began 
to  hear  of  Indian  men  who  had  mahreated  these  white 
women,  or  had  been  in  some  way  engaged  in  the  mas- 
sacres of  the  border.  On  the  morrow  General  Sibley 
requested  me  to  act  as  the  medium  of  communication 
between  these  women  and  himself,  inviting  them  to 
make  known  any  acts  of  cruelty  or  wrong  they  had 
suffered  at  the  hands  of  the  Dakota  men  during  their 
captivity.  The  result  of  this  inquiry  was  the  appre- 
hension of  several  men  who  were  still  in  the  Sioux 
camp,  and  the  organization  of  a  military  commission 
to  try  such  cases.  Naturally  we  had  supposed  that  the 
men  who  knew  themselves  guilty  would  have  fled  with 
Little  Crow  to  Manitoba.  The  greater  number  of  such 
men  had  undoubtedly  gone,  but  some  were  found  re- 
maining who  had  participated  in  individual  murders, 
and  some  who  had  abused  white  women,  and  more  who 
had  been  mixed  up  in  the  various  raids  on  the  white 
settlements." 

The  result  of  this  inquiry  was  the  trial  of  four  hun- 
dred Indians,  of  whom  only  fifty  were  cleared.  Sub- 
sequently thirty-eight  were  hanged. 

"As  the  time  of  their  death  approached,  they  mani- 
fested a  desire  to  say  something  to  their  Dakota  friends, 
and  also  to  the  white  people.  I  acceded  to  their  re- 
quest, and  spent  a  whole  day  with  them,  writing  down 
such  things  as  they  wanted  to  say.  Many  of  them, 
the  most  of  them,  took  occasion  to  affirm  their  inno- 
cence of  the  charges  against  them  of  killing  individuals. 


226  Missionary  Explorers 

But  they  admitted  and  said  of  their  own  accord  that 
so  many  white  people  had  been  killed  by  the  Dakotas 
that  public  and  general  justice  required  the  death  of 
some  in  return.  This  admission  was  in  the  line  of  their 
education.  Perhaps  it  is  not  too  much  to  call  it  an  in- 
stinct of  humanity.'* 

For  the  security  of  the  frontier,  General  Sibley  or- 
ganized a  military  expedition  which  Mr.  Riggs  accom- 
panied as  interpreter  to  the  corps  of  Dakota  scouts. 
The  families  of  these  were  maintained  at  Scouts  Camp 
as  it  was  called,  and  here  the  missionary  work  was  con- 
tinued. The  prisoners  and  their  families,  numbering 
over  fifteen  hundred,  were  confined  in  a  stockade  at 
Fort  Snelling,  and  subsequently  at  Davenport,  Iowa. 
During  this  time,  a  period  over  two  years,  he  stayed  by 
them.  The  prisoners  asked  for  books.  Slates  and  pen- 
cils were  given  to  them  and  prison  came  to  be  a  school. 
They  began  to  sing  and  pray  morning  and  evening  of 
their  own  accord.  Hundreds  of  men  who  refused  to 
listen  to  the  missionaries  before  now  wanted  to  hear 
them,  just  as  scores  of  men  who  had  refused  to  learn 
to  read  now  were  the  most  eager.  Their  own  gods  had 
failed  them,  as  was  manifested.  The  conjurers  and 
medicine  men  were  speechless.  Even  the  women 
taunted  them  saying:  "You  boasted  great  power  as 
'wakan'  men;  where  is  it  now?"  The  result  was  a 
great  revival  among  the  prisoners. 

"The  first  communion  in  prison  made  a  deep  im- 
pression upon  myself.    It  began  to  throw  light  upon  per- 


Stephen  Riggs  227 


plexing  questions  that  had  started  in  my  own  mind  as 
to  the  moral  meaning  of  the  outbreak.  God's  thought 
of  it  was  not  my  thought.  As  the  heavens  were  higher 
than  the  earth,  so  his  thoughts  were  higher  than  mine. 
I  accepted  the  present  interpretation  of  events,  and 
thanked  God  and  took  courage.'' 

After  peace  was  restored  it  took  some  time  to  repair 
the  ravages  of  the  Indians  on  the  mission  stations. 
Meanwhile,  Stephen  Riggs,  with  Mary,  made  his  winter 
residence  at  Beloit,  Wisconsin,  where  he  continued  his 
translation  of  the  New  Testament  into  the  language 
of  the  Dakotas.  Their  summers  were  spent  among  the 
mission  stations  of  Minnesota  and  Nebraska. 

It  was  at  Beloit  where  Mr.  Riggs  lost  his  faithful 
helper,  Mary,  and  then,  some  years  later,  Mr.  Riggs 
passed  away,  but  not  until  the  entire  Bible  had  been 
rendered  into  the  Sioux  tongue. 


JOHN    LEWIS    DYER 

SNOW-SHOE  ITINERANT 


JOHN    LEWIS    DYER 
SNOW-SHOE  ITINERANT 

IT  requires  an  effort  of  mind  for  us  to  think  of  Ken- 
tucky and  Illinois  as  the  frontier.  But  to-day 
there  is  no  part  of  the  United  States  that  presents 
such  opportunities  for  adventure  as  did  the  land  lying 
west  of  the  Alleghanies  and  east  of  the  Mississippi  after 
the  War  of  the  Revolution.  The  storm  and  stress  of 
that  period  left  the  people  sensitive,  impressionable, 
keenly  ahve  both  to  the  extremes  of  dissipation  and  to 
the  ecstasies  of  religious  fervor,  both  being  forms  of 
action  constantly  coming  to  close  quarters  with  one 
another,  and  furnishing  a  conflict  that  played  an  im- 
portant part  of  the  life  and  struggle  toward  the  civili- 
zation of  the  Middle  West. 

One  of  the  chief  of  these  combatants  was  Father 
Dyer,  as  he  was  known  in  the  familiar  language  of  the 
day.  Adventure  was  in  his  blood.  His  great-grand- 
father was  a  stowaway  from  England  who,  captured  on 
board  ship,  was  sold  to  work  out  his  passage  money. 
This  done  he  went  to  Pendleton  County,  Virginia,  where 
he  became  a  comfortable  land-owner.  Here  he  married 
and  his  children  were  born.  One  of  these  was  John 
Dyer,  the  grandfather  of  the  "Snow-Shoe  Itinerant," 
who  took  up  the  family  spirit  for  adventure,  and  moved 

231 


232  Missionary  Explorers 

with  his  wife  and  young  family  to  Kentucky,  where  he 
remained  for  ten  years,  and  thence  to  Ohio,  seeking  a 
stronghold  against  the  Indians,  near  Chillicothe.  Here 
he  established  the  first  grist-mill  in  central  Ohio,  known 
as  Dyer's  Mills.  He  was  something  of  a  character. 
He  had  also  a  saw-mill,  and,  seeing  a  fine  cherry  log 
brought  in,  he  saved  enough  of  it  to  make  for  himself 
a  handsome  coffin.  This  he  had  stored  in  his  loft  until 
it  was  required  for  use. 

Here  Samuel  Dyer,  his  son,  was  married  to  Cas- 
sandra Foster,  the  daughter  of  Lewis  Foster,  a  local 
preacher,  who  with  his  family  had  blazed  his  way  from 
Pennsylvania  to  Chillicothe.  These  two  were  the  par- 
ents of  John  Lewis  Dyer,  who  was  born  March  16, 
18 1 2,  near  the  old  mill,  and  in  whom  both  religious 
fervor  and  a  love  of  adventure  were  harmoniously 
united  toward  the  same  ends.  The  Indian  in  his  na- 
tive state  had  been  steadily  crowded  westward  by  the 
impetuous  frontiersmen.  With  the  Indian  John  Dyer 
never  caught  up.  He  was  to  deal  with  the  turbulent 
settlers,  triumphant  in  their  contest  with  the  Indian, 
and  now  battling  with  the  virgin  forests,  the  malarious 
swamps,  and  the  hidden  wealth  of  the  rocks.  No 
Indian  was  ever  more  in  need  of  the  preacher's 
counsel  and  warning  than  the  settlers  in  this  strife. 
He  was  brought  up  in  a  community  in  which  both  camp- 
meetings  and  whiskey  were  alike  common.  Of  these 
he  relates  his  own  early  impressions  and  their  effect: 

"My  father  was  justice  of  the  peace.     Among  the 


JOHN    L.    DYER 


John  Lewis  Dyer  233 

men  that  frequented  his  primitive  court  was  a  Mr.  T. 
who  was  generally  half-drunk,  and  would  persist,  when 
in  that  condition,  in  shaking  hands  with  me,  although 
I  was  scarcely  four  years  old.  On  one  occasion  seeing 
him  coming,  I  hid  behind  mother,  who  was  spinning 
flax  on  her  little  wheel,  and  said:  'He  is  drunk,  and  I 
will  not  shake  hands.'  But  he  saw  me,  and  when  I 
drew  back,  he  said:  'What  is  the  matter  with  that 
child?'  She  told  him  what  I  said.  That  raised  his 
Irish.  He  stamped  his  foot,  and  said:  'That  child  will 
make  a  drunkard  as  sure  as  he  lives.  I  have  never  seen 
a  child  that  hated  a  drunken  man  but  would  surely  be 
a  drunkard.'  I  was  badly  frightened,  but  never  for- 
got his  angry  prophecy.  I  was  born  with  a  love  for 
whiskey.  I  cannot  remember  when,  at  the  smell  of 
it  water  did  not  gather  on  my  tongue.  But  when  ever 
I  tasted  it  the  thought  of  old  T.  came  In  my  mind. 

"Not  long  after  another  event  came  to  save  me. 
Father  was  laid  up  with  rheumatism,  and  the  young 
people  of  the  neighborhood  gathered  to  help  pull  his 
flax.  As  the  custom  was,  he  provided  a  quart  of  whis- 
key and  a  bucket  of  water,  which  I  sat  In  the  shade  to 
dispense.  Never  did  anything  look  so  tempting.  I 
thought  I  could  mix  the  whiskey  with  water,  so  that  it 
would  not  strangle  me,  and  drink  all  I  wanted  and 
nobody  know  anything  about  it.  So  mixing  up  a  half 
tin  cup  full,  I  drank  it  until  it  did  not  taste  good  any 
more.  The  next  thing  I  remember  was  looking  toward 
the  house  over  a  small  field  of  wheat.     The  stalks 


234  Missionary  Explorers 

seemed  to  be  about  seven  feet  high,  and  the  heads 
nearly  a  foot  long,  and  they  all  appeared  to  be  pitch- 
ing over  one  another.  So  I  thought  it  impossible  to 
get  home,  lay  down,  and  was  carried  to  the  house. 
This  was  my  first  and  last  'drunk.'" 

His  experience  of  the  religious  ecstasies  of  the  day 
took  place  at  an  equally  early  age.  The  rude  pulpit, 
the  embowered  tents  in  the  heart  of  the  forests,  fur- 
nished the  scene.  The  gatherings  of  wagons,  ox-teams, 
horsemen  and  women,  of  old  friends  and  neighbors, 
were  eagerly  looked  forward  to,  in  the  language  of  the 
day,  as  periods  of  refreshment.  "The  preachers  were 
known  almost  as  far  as  they  could  be  seen  by  their 
saddle  bags,  in  which  most  of  their  valuables  were  car- 
ried." They  travelled  large  circuits,  often  swimming 
swollen  streams  and  enduring  all  manner  of  hardships, 
preaching  daily,  receiving  only  food  and  clothing. 
Father  Dyer  describes  his  childish  impression  of  the 
presence  of  eight  converted  Indians  singing  in  their 
own  tongue  the  old  hymn 

How  happy  are  they,  who  their  Saviour  obey, 

and  the  crowd,  stricken  by  the  Holy  Ghost,  faUing  on 
the  ground  like  dead  men  to  awake  shouting;  and  that 
curious  phenomenon  known  as  "the  jerks"  connected 
with  this  religious  excitement.  He  describes  one 
woman,  who  "as  two  women  held  her  jerked  her  head 
so  violently  that  her  long  hair  became  loosened  and 
snapped  like  whip-crackers." 


John  Lewis  Dyer  235 

But  the  boy  had  also  his  duties  and  his  pleasures. 
"Almost  as  soon  as  I  could  reach  the  plow  handles  I 
was  set  to  plowing.  If  I  had  not  gone  at  least  two 
rounds  across  a  ten-acre  field  before  sunrise,  it  was 
thought  a  late  start. 

"We  had  plenty  of  hard  work;  but  mixed  with  it 
were  the  amusements  peculiar  to  pioneer  life.  Among 
these  was  hunting.  The  forests  abounded  in  rac- 
coons, wild  turkeys,  and  deer.  Every  boy  was  familiar 
with  the  use  of  the  rifle — old  fashioned  muzzle-load- 
ers, powder  horn  and  charger,  and  patch  and  ball,  and 
flint  lock. 

"When  acorns  failed,  the  raccoons  ravished  our  corn- 
fields. That  made  sport  for  us  boys.  It  was  night 
work  and  all  the  more  interesting  on  that  account. 
My  brother  Robert  and  I  would  take  a  horse  and  our 
coon  dog,  and  seldom  return  empty  handed.  We  used 
no  gun,  but  would  tree  the  coon,  climb  after  him  and 
shake  him  off*,  and  leave  the  dog  to  make  the  finish, 
which  was  not  always  an  easy  task,  as  the  coon  was 
capable  of  making  an  obstinate  fight.  On  one  occasion 
we  treed  two  on  the  same  tree.  As  I  climbed  up  the 
tree,  one  jumped  off",  but  the  dog  chased  him  up  after 
me;  so  that  I  had  one  above,  and  one  below  me.  I 
succeeded  in  shaking  them  off"  more  easily  than  I  have 
shaken  oflF  book  agents  since  then,  and  the  dog  quickly 
despatched  them.  The  same  time  we  treed  another 
on  a  large  honey  locust  too  full  of  thorns  to  climb. 
But  there  was  a  hackberry-tree  by  its  side,  by  which  I 


236  Missionary  Explorers 

climbed  above  the  worst  of  the  thorns,  and  then  got 
over  on  to  the  locust.  The  coon  was  at  least  sixty  feet 
from  the  ground;  but  I  followed  him  to  the  top  and 
shook  him  ofF.  He  proved  to  be  the  largest  one  we 
ever  caught.  Never  did  I  look  at  the  top  of  that  tree 
in  the  day-time  but  the  blood  tingled  to  the  end  of  my 
toes.  I  could  not  have  climbed  there  in  daylight. 
Money  was  scarce  in  those  times,  and  coon  skins  were 
almost  currency  at  twenty-five  cents  apiece.  So  when 
we  counted  seven  as  the  result  of  a  single  hunt,  Robert 
and  I  felt  'passing  rich.' 

"Deer  hunting  was  more  to  my  notion,  although  my 
first  experience  was  not  calculated  to  inflate  my  pride. 
I  espied  a  noble  animal  at  a  short  distance,  and  was 
undiscovered.  Never  had  boy  a  better  chance;  but 
a  strange  sensation  possessed  me.  I  was  not  fright- 
ened, but  shook  as  in  ague.  I  could  not  aim  my  rifle, 
or  hold  on  the  broad  side  of  the  deer,  or  pull  my  trigger. 
The  last  I  finally  managed  somehow  to  do,  and  at  the 
crack  of  the  gun  the  deer  looked  around  to  see  what 
was  up.  I  fell  to  loading  again,  but  was  unable  for 
my  shaking  to  bring  the  powder  horn  and  charges  to- 
gether. This  brought  me  to  my  senses  and  settled  my 
nerves;  but  the  deer,  tired  of  waiting,  made  ofF. 

"In  a  little  while  there  was  another  opportunity. 
This  time  it  was  a  large  buck.  The  fever  did  not  come 
back.  My  nerves  were  steady.  I  took  good  aim  and 
fired.  The  buck  fell.  I  ran  with  knife  in  hand  to  cut 
his  throat;  but  when  within  about  twenty  feet  of  him. 


John  Lewis  Dyer  237 

he  raised  up  his  head,  snufFed  and  shook  his  big  horns 
defiantly  at  me.  Some  blood  on  his  back  gave  me  the 
idea  that  the  bullet  had  just  creased  him,  and  that  he 
would  be  up  and  fight  in  a  minute.  Running  to  a  big 
tree  near  by,  I  loaded  again  and  shot  him  in  the  head. 
He  was  a  splendid  fellow  and  made  me  forget  my  dis- 
graceful *  buck-fever.' 

"My  father  was  fond  of  hunting  the  deer  at  night 
on  the  water.  The  deer  Hked  the  moss  that  grew  in 
the  water,  and  was  always  attracted  by  a  light.  Plac- 
ing a  candle  in  the  bow  of  the  canoe,  and  setting  up  a 
screen  behind  it  to  conceal  them,  the  hunters  would 
paddle  noiselessly  down  the  stream  until  they  discov- 
ered their  game.  This  was  the  Indian  way  of  hunting. 
Father  once  met  Jonathan  Alder  and  his  Indian  wife 
— ^well  known  in  the  early  history  of  Ohio — in  their 
bark  canoe,  engaged  in  this  sport.  When  I  was  about 
fourteen  he  took  me  on  such  an  expedition.  We 
chopped  down  an  elm  tree,  made  a  canoe  of  its  bark, 
and,  just  after  dark  put  out.  Father  sat  in  front  and 
I  behind,  guiding  the  canoe  with  a  smooth  little  pole, 
which  I  dared  not  Hft  out  of  the  water  lest  I  scare  the 
game.  We  pushed  along  that  way  until  we  espied  a 
deer.  It  raised  its  head;  but  the  light  blinded  it,  and 
we  poled  nearer  until  we  could  see  it  wink,  when  father 
shot  it.  The  night,  the  water,  the  shadows  of  the 
forest,  and  the  breathless  stillness  of  the  hunt  gave  a 
certain  charm  to  this  mode;  but  somehow  it  never 
seemed  quite  so  fair  to  the  deer  as  the  other  way. 


238  Missionary  Explorers 

"Scarcely  second  to  hunting  was  our  three  months 
school.  I  think  we  appreciated  the  advantages,  and 
improved  them.  But  the  three  months  of  good  times 
we  had  together  brightened  the  whole  year.  Our 
games  were  rugged,  and  our  tricks  not  always  the  gen- 
tlest. One  of  the  latter  was  to  bar  out  the  teacher 
on  Christmas,  and  dictate  terms  of  admission,  which 
usually  were  two  days'  vacation,  time  to  be  made  up 
by  him,  and  a  treat  at  his  expense  of  a  quart  or  two  of 
whiskey.  Some  of  the  boys  would  take  too  much;  so 
this  treat  fell  into  disrepute  and  apples  were  substi- 
tuted for  it.  Barring  out,  however,  was  continued, 
until  about  1825,  when  some  of  the  parents  who  op- 
posed it  joined  forces  with  the  teachers  from  New  Eng- 
land, who  were  indignant  at  what  they  styled  'a  West- 
ern outrage,'  and  put  an  end  to  the  practice. 

"Spelling  matches  between  neighboring  schools  ex- 
cited great  interest.  The  school  on  Glade  Run  and  ours 
once  met  half-way.  Each  side  put  up  its  picked  ten. 
We  were  gaining  rapidly,  when  the  man  who  gave  out 
words  was  found  cheating  us.  This  raised  quite  a  dis- 
turbance; but  we  chose  a  man  who  lived  on  their  side, 
in  whose  honesty  we  had  confidence,  and  the  contest 
went  on,  our  side  winning,  and  my  brother  Robert 
bearing  off  the  honors. 

"Our  course  of  study  included  the  'Three  Rs'  and 
orthography.  One  of  my  teachers  I  recall  with  great 
pleasure.  This  was  Edwin  Cone.  He  was  a  good  man, 
and  inspired  his  scholars  to  do  good  work.     When  about 


John  Lewis  Dyer  239 

eighteen,  I  was  sent  thirty  miles  to  Marysville,  Union 
County,  in  the  'Big  Woods'  to  study  mathematics  with 
a  Mr.  Phelps,  the  county  surveyor.  In  the  four  months 
I  was  with  him,  I  went  as  a  hand  occasionally,  and 
thus  secured  practice  as  well  as  theory.  This  was  of 
advantage  to  me  in  early  days  in  IlHnois." 

When  young  Dyer  was  in  his  twentieth  year,  in  the 
autumn  of  183 1,  the  family  moved  to  Illinois.  Of  the 
journey  he  writes:  "We  had  one  large  wagon,  of  the 
kind  later  called  'prairie  schooners,'  with  four  horses — 
which,  as  being  the  eldest  of  the  eight  children  I  drove 
— and  one  two  horse  wagon,  both  well  stocked  with 
camp  equipage,  provisions,  utensils,  etc.  On  the  6th  of 
October  we  started  on  the  journey.  We  went  to  the 
west  line  of  the  Ohio,  thence  to  Greenville,  White 
river  near  Strawtown,  Ind.;  through  the  'Wilderness,' 
and  Wabash  prairies  to  Danville,  111.,  then  a  hamlet  of 
about  twenty  five  houses;  reached  Pekin,  November 
6th,  just  one  month  out,  where  I  saw  my  first  steam- 
boat; thence  crossed  over  to  the  neighborhood  of 
Canton,  Fulton  County,  and  settled  where  Fairview 
now  stands. 

"The  journey  was  uneventful.  The  summer  had 
been  unusually  wet,  and  the  roads  were  very  muddy. 
It  was  not  uncommon  to  spend  a  week  going  forty  five 
miles.  The  Wilderness  was  a  flat  beech  forest,  forty 
miles  with  but  one  house  and  no  bottom  to  the  roads; 
that  is  it  was  mud  down  as  far  as  we  knew.  Teams 
with  famihes  camped  looked  like  a  small  camp  meeting. 


240  Missionary  Explorers 

One  evening  after  supper  I  strolled  out  among  the 
groups  of  men  around  the  camp  fires.  The  general 
topic  of  conversation  was  the  depth  of  the  mud,  each 
claiming  that  he  had  seen  the  worst.  But  one  fellow 
said:  All  that  you  have  seen  is  nothing.  I  was  look- 
ing ahead  and  I  saw  a  plug  hat  on  the  mud  and  thought 
I  had  a  prize.  As  I  got  nearer,  it  seemed  to  have  a 
man's  head  in  it,  which  said  'Let  me  alone,  I  have  a 
good  horse  under  me.'  That  closed  the  conversation 
on  that  subject.  I  do  not  remember  any  bridges,  but 
plenty  of  poles  to  pry  out  with." 

There  being  no  railroads,  the  great  object  was  to 
settle  on  some  navigable  strearn,  so  father  and  son 
started  out  to  walk  and  find  some  suitable  place,  as 
the  ice  was  too  treacherous  to  risk  their  teams.  Fol- 
lowing the  course  of  the  Mississippi,  they  found  in 
Mercer  County  two  young  couples  eight  miles  east  of 
the  river.  Meanwhile  eight  inches  of  snow  had  fallen, 
and  it  had  turned  "desperately  cold." 

''The  newly  married  men  had  cut  hay  and  hauled 
some  logs  for  their  houses  before  they  took  their  wives 
up  in  time  for  the  thaw.  They  had  raised  their  house 
up  one  story  and  had  cut  out  a  place  for  the  chimney, 
built  a  fire  and  made  clapboards  as  fast  as  they  could, 
putting  poles  across  inside.  The  roof  was  made  of 
four  courses  of  three  feet  clapboards.  On  each  side  of 
the  fire-place  was  what  we  called  a  Jackson  bed  stead, 
made  of  hickory  poles,  which  answered  a  good  purpose, 
and  was  fashionable  in  those  days.   A  blanket  served 


John  Lewis  Dyer  241 

for  a  door.  It  was  stormy  and  we  asked  to  stay. 
They  said  'You  see  we  are  caught  in  the  storm,  just  as 
you  are;  but  we  will  do  the  best  we  can  for  you.' 
They  made  us  a  bed  on  the  ground  floor.  After  we 
had  got  into  a  sound  sleep,  one  of  the  oxen  pushed 
away  the  blanket  and  walked  in  and  put  his  nose  on 
my  father's  face,  which  aroused  him.  He  threw  up 
his  hands,  and  the  ox  threw  up  his  horns  against  the 
clapboard  roof,  which  we  thought  was  all  coming  down 
on  us.  But  nobody  was  hurt,  and  after  driving  out 
the  ox  and  securing  the  door  with  a  pole,  we  managed 
to  get  some  rest  and  sleep,  notwithstanding  the  night 
was  severely  cold. 

"In  the  morning  we  had  for  breakfast  fried  pork,  corn 
bread,  potatoes  and  coffee  made  out  of  burnt  corn- 
bread.  Before  night  we  longed  for  more  of  it,  for  we 
traveled  all  day  till  after  dar,k  without  a  bit  to  eat. 
We  held  a  council  of  war  that  morning  and  decided 
that  we  would  make  for  Pence's  Fork,  by  the  old  lead 
mine  road,  and  then  go  back  the  way  we  came.  I  have 
thought  it  was  thirty  miles  through  the  grass  and  eight 
inches  of  snow.  But  there  was  no  house  and  we  deter- 
mined to  go  through.  My  father  had  been  afflicted 
with  sciatic  rheumatism  in  one  limb;  and  after  tramp- 
ing about  eight  miles,  he  began  to  suff'er  and  fall  be- 
hind, Mr.  Day  pushing  on  and  I  about  half-way  be- 
tween them,  with  feelings  which,  though  fresh,  I  have 
no  words  to  express. 

"We  reached  Pope  River  and  stopped  to  rest  awhile. 


242  Missionary  Explorers 

We  had  no  means  of  building  a  fire,  or  we  would  have 
stayed  there.  The  frost  was  flying  with  a  hard  west 
wind.  Father  was  compelled  to  rest  a  little,  and  said, 
'You  and  Day  go  on,  and  you  get  a  horse  and  meet 
me.'  All  I  said  to  him  was  to  keep  in  the  road,  which 
could  be  seen  on  the  bottom,  the  grass  being  tall  on 
either  side.  It  was  quite  late  in  the  afternoon,  and  a 
hard  snowy  road  twelve  miles  or  more.  Mr.  Day  and 
I  started  side  by  side.  It  was  for  life,  as  I  hardly  ex- 
pected to  see  my  father  alive  again.  Before  we  got 
half-way  Mr.  Day  proposed  to  slacken  his  pace  and 
let  me  go  on.  I  reached  the  fort  at  dusk,  and  young 
Mr.  Pence  saddled  a  horse  and  was  off  on  a  lope  as 
quick  as  possible.  I  could  not  have  gone  as  I  was  all 
over-done,  sweating,  shivering  with  the  cold;  but  my 
anxiety  was  not  abated  until  I  saw  my  father.  He 
was  met  about  five  miles  back.  He  said  that  after 
we  left  he  felt  a  little  rested,  and  walked  on  and  felt 
better  but  he  was  so  cold  that  he  grew  sleepy;  and  when 
he  got  on  the  horse,  he  had  to  hold  to  the  mane  to 
keep  from  falling.  Mr.  Day  only  got  in  a  short  time 
before  him.  Father  was  shaking  so  with  cold  we  had 
to  help  him  off.  Mrs.  Pence  brought  him  a  good  cup 
of  coffee,  but  he  shook  so  with  cold  and  fatigue  that 
it  had  to  be  put  to  his  mouth.  He  was  soon  warmed, 
and  found  that  he  was  not  frozen  except  his  nose  and 
one  cheek  which  were  frost  bitten.  I  had  never  been 
so  cold  and  tired  before,  never  had  such  a  burden  rolled 
off,  and  never  experienced  such  thankfulness. 


John  Lewis  Dyer  243 

"In  the  spring  of  1832  the  renowned  Black  Hawk 
war  broke  out,  about  the  time  grass  was  so  that  stock 
could  live  on  it.  Almost  all  the  young  men  and  some 
of  the  old  ones  volunteered  as  rangers  to  fight  the 
Indians.  I  was  anxious  to  go,  but  we  were  new- 
comers, and  much  depended  on  raising  a  crop.  Rails 
were  to  be  made  and  hauled,  and  father  thought  he 
could  spare  neither  a  man  nor  a  horse;  but  promised 
that  as  soon  as  the  spring  work  was  done  I  could  go. 
He  thought  there  was  not  much  danger,  and  stayed 
all  alone  on  his  place.  There  was  not  a  man  within 
six  miles,  who  did  not  leave  at  times.  He  said  that 
when  he  saw  a  man  running,  and  crying  and  saying 
the  Indians  had  killed  all  but  him,  then  it  would  be 
time  enough  to  run. 

"Some  time  in  June,  Major  Foster,  a  recruiting 
officer,  with  a  number  of  men  that  had  come  in  on 
furlough,  was  to  start  up  to  Gum's  Fort,  on  the  waters 
of  Henderson  River.  I  took  up  a  gun  and  ammunition, 
and  a  good  horse,  and  joined  them  at  Canton.  About 
a  dozen  of  us  set  out  for  the  seat  of  war.  Mr.  Wester- 
field,  a  man  of  good  repute,  came  an  hour  behind,  and 
concluded  to  overtake  us,  but  had  only  ridden  about 
one  mile  north  of  Canton,  near  the  house  of  Captain 
Barnes,  when  he  heard  a  man,  who  proved  afterward 
to  be  one  known  familiarly  as  Father  Thurman,  chas- 
ing a  coyote  wolf  with  his  horse  and  dogs,  hallooing  at 
the  top  of  his  voice  every  jump.  Mr.  Westerfield 
heard  it,  but  could  not  see  for  a  skirt  of  timber;  and  as 


244  Missionary  Explorers 

big  Indian  was  in  his  mind,  he  turned  his  horse  back 
for  town,  and  cried  at  the  top  of  his  voice  'The  Indians 
are  killing  Barnes's  family,'  and  everybody  believed  it. 
In  a  few  minutes  a  fort  was  commenced,  and  word  sent 
to  every  family  near  but  Mr.  Barnes.  Of  course  every- 
body ran  to  Canton.  Creeks  were  out  of  their  banks. 
One  horse  was  drowned,  and  some  members  of  families, 
who  were  in  delicate  health  were  injured. 

"It  is  strange  how  scared  men  will  act.  The  first 
man  Mr.  Westerfield  met  was  a  Mr.  Coleman,  who  had 
a  store  and  horse-mill,  a  lame  boy  attending  the  mill 
just  across  the  road.  He  did  not  even  call  his  boy; 
turned  the  key  on  his  store,  mounted  a  horse  which  a 
customer  had  hitched  to  the  rack,  put  his  plug  hat 
under  him  as  there  was  no  saddle,  and  gallopped  down 
the  road  with  Westerfield,  crying  the  alarm.  About 
three  miles  down  the  road  they  met  a  Mr.  F.,  who,  on 
hearing  the  news,  was  so  scared  that  he  ran  in  the 
house,  took  what  change  he  had,  left  his  wife  and  family, 
and  never  stopped  until  he  got  to  Ross's  Ferry  on  the 
Illinois  River,  and  actually  rode  into  the  river  to  meet 
the  ferry-boat,  such  was  his  fright.  It  is  plain  to  be 
seen  that  men  ought  to  know  the  facts  before  they  give 
any  alarm  in  times  of  excitement.  As  my  father  and 
his  family  lived  eight  miles  out,  and  Barnes's  place 
was  on  the  road,  they  heard  nothing  of  it  until  they 
heard  both  sides,  and  kept  quietly  at  work.  I  was  out 
fifteen  or  twenty  days  with  the  rangers  and  country, 
and  was  well  persuaded  that  the  Indians  would  rather 


John  Lewis  Dyer  245 

be  west  of  the  Mississippi  River,  and  concluded  not  to 
volunteer,  but  returned  to  hear  of  Westerfield's  defeat 
as  it  was  called. 

"Several  times  during  the  summer  it  was  reported 
that  Indians  were  within  a  few  miles  of  us.  I  will 
mention  one  more  scene.  There  was  what  was  called 
Babbitt's  Settlement,  north-west  of  Canton  about 
twenty-five  miles.  Five  or  six  famiHes  had  quietly 
stuck  to  their  farms.  One  of  their  number,  Mr.  Cox, 
went  out  to  hunt  a  colt  that  was  not  bridle-wise,  and 
got  back  with  it  just  at  dusk.  In  his  absence  two  or 
three  soldiers  on  a  furlough  from  the  army  called  to 
stay  over  night.  As  he  came  near  the  house  he  heard 
strange  voices,  and  at  once  thought  it  was  Indians,  and 
was  sure  they  had  killed  his  wife  and  family.  In  his 
grief  and  alarm  he  struck  out  for  Canton  on  the  colt. 
About  half-way  with  a  man  he  had  met,  he  passed  Mr. 
Zebulon  Foster's,  waked  them  up,  and  told  them  that 
the  Indians  had  killed  his  family.  When  asked  for 
particulars,  swore  it  was  true,  and  started  at  half- 
speed.  Well,  the  family  got  up  a  yoke  of  oxen,  noti- 
fied a  widow  and  family  and  started  the  same  way  at 
mid-night.  Mr.  Cox  alarmed  with  his  cries  and  tears 
as  far  as  he  could,  and  by  nine  o'clock  they  had  sixty 
men  with  arms  to  go  out  to  war.  In  the  meantime, 
after  she  had  given  the  soldiers — the  innocent  cause  of 
this  alarm — their  supper,  Mrs.  Cox  became  very  un- 
easy, fearing  that  her  husband  had  been  thrown  from 
the  colt  and  killed  or  crippled.     She  induced  her  guests 


246  Missionary  Explorers 

to  go  in  search  of  him  in  the  night.  They  soon  got 
tired  and  rode  on  to  Canton,  and  hearing  of  Mr.  Cox's 
trouble,  found  him  and  told  him  that  his  wife  was  very 
uneasy  about  him,  and  that  he  had  better  go  home. 
This  was  the  end  of  another  Indian  scare. 

"This  was  a  summer  of  almost  constant  excitement. 
Black  Hawk  and  his  band  were  whipped,  and  fifty 
miles  of  territory  ceded  to  the  United  States  on  the 
west  side  of  the  Mississippi  River,  all  that  we  thought 
we  ever  should  want.  Illinois  having  proved  to  be 
very  rich  in  soil  and  natural  advantages,  about  this 
time  experienced  a  great  influx  of  population,  and  a 
wonderful  rise  in  property.  We  read  in  the  papers  of 
the  first  railroad  in  New  York.  I  asked  my  father 
what  he  thought  of  such  a  project — flat  iron  rails  for 
steam-cars.  He  thought  a  moment,  and  said  it  might 
pay  between  large  cities,  but  the  expense  would  be  too 
great  to  build  through  the  country.  The  old  gentle- 
man lived  to  ride  on  such  a  road  from  lUinois  to  the 
Rocky  Mountains. 

"From  1834  to  1837  times  were  good,  and  specula- 
tion ran  high.  But  the  awful  crash,  financially,  in 
1837  broke  up  thousands.  Only  men  that  had  a  large 
surplus,  and  were  free  from  debt,  stood  the  shock. 
No  money  could  be  had  on  credit  for  less  than  twelve 
per  cent,  and  property  and  produce  were  not  worth 
anything  to  speak  of.  I  hauled  one  load  of  good  wheat 
thirty-five  miles  to  Peoria,  and  could  only  get  twenty 
five  cents  a  bushel.     Pork  was  sold  from  ^1.25  to  ^1.50 


John  Lewis  Dyer  247 

cents  a  hundred  pounds.  The  farmer  had  to  run  all 
over  a  village  to  sell  a  few  pounds  of  butter,  and  take 
it  in  calico.     Eggs  were  three  cents  a  dozen." 


II 

Before  leaving  Ohio,  young  Dyer  had  become  "con- 
verted" at  a  camp-meeting.  His  peace,  however,  was 
of  short  duration.  Riding  in  the  woods  after  dark  one 
night,  as  he  expresses  it,  the  tempter  came  to  him  and 
presented  various  reasons  why  he  should  not  forsake 
the  amusements  of  his  young  companions.  He  was 
about  to  yield,  when  the  "spirit  forsook"  him  and  he 
became  so  frightened  that,  in  his  own  words,  "my  hair 
seemed  to  rise,  and  I  felt  to  see  if  my  hat  was  not  going 
ofF  my  head."  In  Illinois,  although  constant  in  his  at- 
tendance at  church,  his  temptations  were  so  frequent, 
so  varied,  that  to  be  delivered  from  them  he  prayed 
that  he  might  die.  Once  kneeling  at  the  foot  of  a  tree 
in  the  forest,  wrestHng  Hke  Jacob  of  old,  he  heard  a 
voice  behind  him  saying:  "Your  work  is  not  done. 
Go  ye  into  all  the  world  and  preach  the  gospel  to  every 
creature."  Looking  around  to  see  who  was  there,  he 
found  himself  alone.  Beheving  he  had  listened  to  a 
voice  from  heaven,  his  life  was  thus  turned  toward  the 
ministry,  and  perhaps  confirmed  that  taste  for  wander- 
ing which  afterward  developed  and  gave  occasion  to 
his  later  title,  "A  Snow-Shoe  Itinerant."  As  a  Hcensed 
exhorter  from  the  hands  of  Peter  Cartwright  his  work 


248  Missionary  Explorers 

began,  hindered,  however,  by  lack  of  education  and 
those  clouds  of  spiritual  darkness  in  which  he  frequently 
walked. 

Meanwhile  he  married  Miss  Hariett  Foster,  and  the 
poverty  of  the  times  and  the  pressing  needs  of  a  young 
family  led  to  his  removal  to  Potosi,  Wis.,  where  he 
prospected  for  lead  and  worked  with  his  hands  in  the 
mines.  Still  the  gift  of  speech  was  denied  him,  and 
after  many  failures  he  was  almost  despairing,  when  he 
had  another  of  those  strange  religious  experiences  that 
so  influenced  his  career,  following  upon  an  escape  from 
being  killed  by  a  horse. 

"I  had  been  gloomy  all  day,  and  after  the  above 
escape,  felt  worse,  and  slept  but  little  during  the  night. 
Next  day  with  a  hired  man  I  was  helping  to  sink  a 
prospect  shaft.  I  was  in  the  ground  about  thirty 
feet,  but  was  exceedingly  sad,  and  grew  worse,  until  I 
had  no  power  to  work.  My  feelings  were  awful. 
Panting  for  breath  I  sat  down  in  the  shaft,  and  said 
*0,  Lord,  what  ails  me  ? '  Just  then  a  hundred  promises 
I  had  made  that  I  would  go  and  preach  the  gospel 
rushed  to  my  mind,  and  now  although  the  way  was 
open  I  had  refused.  Two  things  were  in  the  way. 
The  first  was  that  divorced  woman'' — it  should  be  ex- 
plained that  his  wife  having  died,  he  had  married  a 
woman  who  proved  to  have  another  husband  living; 
the  shame  he  imputed  to  himself — *'and  the  belief  that 
if  I  went  the  cause  would  be  injured  and  myself  dis- 
graced.    Then  came  this  text:  'If  you  eat  any  deadly 


John  Lewis  Dyer  249 

thing  it  shall  not  hurt  you.'  The  other  was  the  fact 
that  I  had  one  son  at  Lawrence  University  and  wanted 
to  educate  the  other  children,  and  my  prospects  bid 
fair  to  do  so.  Then  came  the  words :  'Every  one  that 
hath  forsaken  houses  or  brethren,  or  sisters,  or  father, 
or  mother,  or  children  for  my  name's  sake,  shall  re- 
ceive a  hundred  fold,  and  shall  inherit  everlasting  life.' 
The  response  was:  *If  deadly  poison  will  not  kill,  I 
will  leave  the  children  to  God's  care  and  go.  The  best 
of  the  bargain  on  my  side — eternal  life.' 

"It  was  now  all  settled.  I  put  pick  and  shovel  into 
the  tub,  stepped  in  and  said  'Hoist,'  and  my  man  took 
me  out  of  the  pit.  He  asked  me  what  it  meant.  I 
told  him  I  was  going  to  quit  work  for  awhile.  When 
we  got  to  the  cabin  for  dinner,  I  said  to  my  brother, 
*I  am  going  to  try  to  preach  the  gospel.'  He  said  after 
a  moment's  reflection,  quoting  Davy  Crockett,  'Be 
sure  you're  right,  and  go  ahead,'  and  go  I  did,  report- 
ing to  the  Presiding  Elder." 

With  a  fellow-worker  his  labors  began.  There  were 
no  churches.  The  first  meetings  were  held  in  a  near- 
by town  in  the  court-house.  His  second  effort  was 
in  a  school-house  in  Franklin,  a  mining  town,  turbu- 
lent and  requiring  strong  arms  as  well  as  stout  hearts. 
In  those  days  a  religious  meeting  not  infrequently 
ended  in  a  fight.  The  preacher  must  be  muscular  as 
well  as  fervent. 

"After  a  week's  time,  some  difficulties  arose  in  the 
place,  and  Brother  Walter  said  we  had  better  quit:  but 


250  Missionary  Explorers 

I  was  to  stay  another  day.  The  school  house  had  been 
crowded,  and  a  certain  young  man  took  a  chair  to  have 
a  seat.  A  rowdy  fellow  said  *What  are  you  going  to 
do  with  that  chair?'  He  replied,  *I  am  going  to  the 
mourner's  bench.'  The  other  said:  'I  bet  you  a 
quarter.'  Jim  as  readily  replied:  *I  will  stand  you,' 
and  they  put  up  the  money.  Sure  enough  when  the 
call  was  made,  up  he  came  with  the  others;  but  we 
were  none  the  wiser  of  his  object.  The  next  day  the 
saloon  keepers  had  their  fun.  A  friend  told  me  of  the 
situation.  We  had  the  appointment  given  out  for  the 
evening,  and  I  was  prepared  as  well  as  possible,  and 
did  not  think  he  could  hurt  me  while  I  was  in  the  line 
of  duty.  When  the  time  came  to  call  those  who 
sought  to  be  converted,  I  spoke  of  the  meanness 
of  any  man  that  would  come  on  the  bet  of  a  quar- 
ter; such  a  creature  would  sell  his  soul  for  a  six- 
pence, spend  it  for  whiskey  and  go  to  the  devil  at 
last.  But  several  came,  and  the  same  fellow  again,  of 
course,  for  he  had  money  at  stake.  I  said  'Sing  a 
verse.'  At  the  close,  the  preacher  stepped  up  to  Jim, 
slipped  his  hand  in  his  collar  and  said  'Last  night  you 
came  here  on  the  bet  of  a  quarter.'  He  replied :  '  But 
I  did  not  spend  it  for  whiskey.'  'Well,'  said  the 
preacher,  'I  believe  that  is  your  business.  You  put 
for  the  door,  or  I'll  put  you  out  of  the  window.'  The 
fellow  said:  'You  asked  me  here  for  prayers,  and  I 
want  you  to  pray  for  me.'  The  preacher  said:  'You 
must  pray  for  yourself.'     'I  cant  pray.'     'But  you 


John  Lewis  Dyer  251 

must.  I  will  teach  you;  say  God  have  mercy  on  me, 
a  sinner/  By  a  httle  squeezing  of  his  neck,  he  was 
induced  to  say  the  prayer,  but  spoke  very  low.  He  was 
asked  to  pray  louder,  and  said  his  prayer  so  that  all  in 
the  house  could  hear.  He  did  not  cease  until  we  closed. 
The  house  was  crowded;  but  while  the  above  scene 
was  passing,  you  might  have  heard  a  pin  drop.  That 
fellow  never  troubled  us  again,  and  a  talk  was  given 
on  the  principle  of  such  a  course.  The  man  who  bet 
with  him  came  and  apologized  to  the  preacher  and 
promised  to  do  so  no  more." 

From  village  to  village  the  revivalists  moved,  some- 
times with  great  success,  again  with  discouragement. 
It  was  in  keeping  with  the  times  and  the  temperament 
of  Father  Dyer  to  be  encouraged  by  visions  and  dreams. 
In  one  of  his  visions  he  saw  a  school  of  fish,  and  had 
them  in  close  quarters.  At  first  he  could  not  catch 
any,  but  finally  he  succeeded  in  making  a  large  haul. 
This  was  followed  by  a  meeting  in  the  stone  school- 
house  at  Newman's  Mills.  After  two  weeks'  preach- 
ing he  could  not  rouse  his  audience,  although  the  school- 
house  was  crowded  every  night.  Finally  he  established 
the  stove  in  the  centre  as  a  dividing  line.  All  who 
wished  to  be  saved  were  to  come  forward;  those  who 
were  careless  or  wicked  were  to  go  to  the  other  end. 
Both  sides  started  passing  one  another  to  their  re- 
spective places  as  if  at  the  day  of  judgment  to  heaven 
or  hell.  This  stirred  the  people,  and  a  successful  re- 
vival was  started.     In  the  meantime  came  an  epidemic 


252  Missionary  Explorers 

of  small-pox,  followed  by  an  epidemic  of  cholera.  The 
little  communities  were  terror-stricken,  and  to  the 
faithful  preachers  came  the  duty  of  attending  not  only 
to  the  sick,  but  to  burying  the  dead. 

"About  the  first  of  December  1854,  while  committing 
myself  to  God  for  success,  I  dreamed  I  was  fishing  with 
a  seine  in  the  company  of  others.  We  caught  fish  and 
divided  them  into  piles.  I  thought  I  got  a  good  string 
of  them;  but  when  I  got  the  last  one,  it  was  so  large 
that  it  reached  down  and  covered  all  the  rest.  A 
Baptist  preached  every  other  Sunday,  and  a  Primitive 
Methodist  preached  occasionally,  and  I  in  the  evening. 
But  the  Baptist  preacher  made  fun  of  a  Methodist  re- 
vival, and  the  other  engaged  elsewhere;  so  I  went  it 
alone  the  first  week,  and  was  having  some  stir  among 
the  dry  bones.  The  Baptist  preacher  came  and  seemed 
pleased,  but  was  evidently  uneasy,  for  we  had  two 
converts  of  Baptist  families.  He  helped  and  the  meet- 
ing resulted  in  thirty  conversions;  and  when  we  came 
to  divide  the  converts,  I  took  in  nearly  eighteen  at  the 
close,  the  others  got  seven.  Still  there  were  three  that 
had  not  come  in.  They  were  beset  in  every  way  to 
join  the  Baptists;  but,  on  the  eve  of  closing.  Brother 
Chapman  asked  me  if  I  was  not  going  to  give  another 
chance  to  join  the  Church.  *Yes,'  I  replied,  'if  I 
thought  any  one  wanted  to  come  in.'  He  said  there 
had  been  quite  a  desire  to  have  him  join  one  of  the 
other  churches,  but  he  had  made  up  his  mind  to  join 
the  Methodist,  but  had  put  it  ofF  for  fear  that  it  might 


John  Lewis  Dyer  253 

check  the  progress  of  the  meeting.  But  now  he  and 
his  family  would  join  if  I  would  take  them.  When  I 
got  him  on  the  string,  I  thought  of  my  dream.'* 

This  same  Brother  Chapman  had  objected  to  the 
Methodists  because  they  prayed  too  loud.  "Let  your 
Sister  Rachel  pray,"  he  besought  the  preacher,  "she 
don't  pray  quite  so  loud  as  you  do."  After  his  con- 
version, however,  said  Mr.  Dyer,  his  "Hallelujah  was 
like  rumbling  thunder." 

"In  September  we  had  a  camp  meeting  I  have  not 
forgotten.  Some  good  was  done.  Many  of  the  baser 
sort  came  to  mock  and  make  disturbance.  While  I 
was  holding  a  prayer-meeting,  and  some  seekers  were 
at  the  altar,  a  brother  pulled  me  by  the  shoulders,  and 
told  me  that  the  rowdies  were  breaking  the  lumber 
that  we  had  for  seats.  Among  them  I  saw  a  large  man 
at  the  root  of  a  tree,  crowing  like  a  rooster.  I  took  a 
candle  in  my  right  hand  and  held  it  above  my  head, 
and  made  for  the  mocker.  He  walked  back  of  the 
tents,  and  as  he  walked  pulled  ofF  his  coat.  I  said: 
*My  honey,  I  see  you.' 

"By  this  time  he  was  crossing  a  hollow,  and  by  the 
time  I  was  at  the  bottom  of  it,  and  starting  up,  the 
first  thing  I  knew  he  wheeled  and  struck  at  me,  grazing 
my  arm  and  sending  the  candle  spinning.  But  with- 
out thought  my  fist  struck  on  the  left  arm,  and  he  was 
at  once  down,  and  I  had  him  at  the  throat.  Just  then 
Brother  Moore,  a  local  preacher,  said:  'Don't  hurt 
him.'     I  said:  'God  have  mercy  on  him;  for  it  is  hard 


254  Missionary  Explorers 

for  me  to.'  He  was  making  loud  cries  for  help.  He 
went  off  and  swore  that  I  assaulted  him,  and  sent  an 
officer,  who  took  me  before  a  justice.  I  had  plenty  of 
friends,  and  we  beat  him  on  the  papers,  and  I  got  out 
of  the  affair  easily;  and  the  general  verdict  was  that 
he  deserved  all  he  got,  and  that  I  was  the  man  to  ad- 
minister it." 

However  many  were  the  difficulties  of  the  itinerant 
preacher  of  those  days,  he  obtained  a  familiarity  with 
and  knowledge  of  the  country  as  could  not  otherwise 
have  been  done.  John  Dyer  was  not  a  man  to  neglect 
such  opportunities.  He  writes:  "As  we  traveled  over 
this  country  for  four  years,  we  could  but  think  it  the 
most  beautiful  part  of  the  world — its  high  prairies,  deep 
gorges,  with  diggings  on  the  rough  parts,  and  good 
farming  land  on  the  smooth  parts.  Such  grand  views. 
The  Platte  mounds  near  the  center,  the  Blue  Mounds, 
and  the  good  soil  were  calculated  to  inspire  the  mind 
of  the  traveler."  To  his  adventurous  spirit,  holding 
communion  on  the  wide  prairie  and  travelling  over 
snow-incrusted  roads  were  all  in  the  day's  work. 

The  conference  to  which  he  had  recently  been  at- 
tached now  transferred  him  to  Minnesota,  two  hun- 
dred and  fifty  miles  away.  With  mule  and  buggy  he 
reached  the  Mississippi  River  at  Dubuque,  Iowa,  and 
from  there  he  took  steam-boat  up  the  river,  at  last 
reaching  Lenora,  a  small  settlement,  during  one  of  the 
coldest  winters  this  country  has  ever  experienced. 
The  state  was  filling  up  fast,  and  the  circuit  preach- 


John  Lewis  Dyer  255 

er*s  knowledge  of  surveying  made  him  very  useful  to 
the  new  settlers  in  plotting  their  property  and  laying 
off  town  lots.  He  had  bought  himself  two  hundred 
acres  of  land.  Forty  of  these  he  gave  to  be  sold  in 
order  to  build  a  church,  but  the  financial  crash  of  1857 
came  upon  them,  and  the  young  settlement  was  re- 
duced to  poverty.  Having  gone  security  for  a  man  to 
enable  him  to  build  a  much-needed  saw-mill,  he  was 
now  obliged  to  mortgage  more  acres  to  meet  his  note, 
and  the  mortgage  being  foreclosed,  he  was  ruined,  and 
obliged  to  sell  his  mule  to  pay  a  debt.  "Nothing  was 
at  par  but  the  salvation  of  souls,"  he  writes,  and  cheer- 
fully took  up  the  duties  of  his  circuit  on  foot. 

The  warfare  with  the  devil  in  the  shape  of  the  saloon 
was  never  more  picturesquely  or  vigorously  waged, 
being  compHcated  with  the  fiddle.  At  Sheldon  the 
preacher  succeeded  in  capturing  the  fiddle  the  night 
of  a  ball  at  the  saloon.  It  spoiled  the  ball,  but  "by 
midnight  we  had  ten  conversions — almost  a  clean 
sweep.  An  old  sister  got  very  happy  and  had  a  good 
shout.  She  was  in  so  great  an  ecstasy  of  joy  that  she 
made  for  her  husband,  who  was  a  member,  and  he  got 
out  of  her  way  very  quick;  he  almost  ran.  I  went 
home  with  them  and  asked  him  why  he  ran  from  his 
happy  wife.  *Why,'  he  said,  'I  am  just  as  afraid  of 
her  when  she  shouts  as  I  am  of  any  other  woman.' 

"One  of  the  hard  cases  was  a  man  of  family.  He 
loved  company  and  spent  his  money.  His  wife  grieved 
as  he  was  wasting  his  living.     She  went  to  a  neighbor 


256  Missionary  Explorers 

woman  whose  husband  was  in  the  same  row,  and  they 
agreed  to  take  axes  and  knock  in  the  door  and  windows 
on  the  west  side  of  the  house,  as  the  wind  was  blowing 
from  that  way.  The  courage  of  one  failed  her;  but 
the  other,  firm  in  her  determination,  knocked  the  win- 
dow in  the  first  lick,  and  struck  the  door  down  next. 
The  wind  blew  the  lights  out  and  everything  ofF  the 
table.  The  whole  crew  thought  it  a  mob  and  jumped 
out  of  the  window  on  the  other  side  and  ran  away.  At 
another  time  a  saloon  keeper  bought  six  barrels  of 
whiskey  and  laid  them  on  their  sides,  with  the  ends 
against  the  weather  boarding.  Somebody,  so  the  same 
lady  told  me,  bored  holes  through  the  boards  and  into 
the  heads  of  the  barrels  at  the  lower  edge  so  that  there 
was  but  very  little  whiskey  left  in  them.  The  above 
shows  how  women  and  children  suffer  by  drink  and 
cards.  This  woman  was  a  perfect  hater  of  these  things ; 
and  to  hear  her  abuse  both  one  would  think  she  had 
tongue  enough  for  two  sets  of  teeth." 

The  conference  now  transferred  Mr.  Dyer  to  Austin, 
its  farthest  southwest  station.  It  was  the  last  of  May 
and  very  wet.  He  had  traded  for  an  old  horse  which 
was  not  worth  much,  but  better  than  travelling  on 
foot.  At  length  he  came  to  a  branch  of  Root  River: 
"The  stream  was  out  of  banks  and  all  over  the  low 
grounds.  I  concluded  to  try  to  cross.  I  went  up  so 
as  to  take  advantage  of  the  current.  I  started  in 
water  knee  deep;  all  at  once  horse  and  rider  were 
under,  except  my  head   and  neck.     I   supposed   my 


John  Lewis  Dyer  257 

horse  would  rise  and  swim;  but  either  he  did  not 
know  how,  or  would  not,  for  his  head  would  come  up, 
make  a  plunge  and  go  clear  under  again.  This  he 
did  three  times,  when  fortunately  we  reached  where 
he  could  stand,  the  water  over  his  back,  but  his  head 
out.  There  he  rested  a  little  and  waded  out  with  me. 
Once  out  of  sight,  I  took  ofF  my  clothes,  and  made  a 
wringer  of  my  hands,  and  got  all  the  water  out  that 
was  possible.  I  had  an  appointment  but  two  miles 
distant.  The  man  said  he  would  have  had  a  dozen  to 
hear  me,  but  the  flood  prevented;  so  he  had  seven.  I 
was  all  wet  and  had  taken  my  boots  off  and  was  drying 
my  socks.  The  time  came  and  the  poor  Irishman  said: 
'Can*t  we  have  a  little  preaching?'  I  said:  'I  cant 
put  my  boots  on;  would  it  do  barefooted?'  'Just  as 
well.'  And  it  came  to  my  mind  that  I  had  not  seen 
so  great  faith  in  all  the  country.  I  gave  out  a  hymn 
and  kneeled  in  prayer.  I  learned  afterward  that  it 
would  have  been  better  to  have  stood  to  pray,  as  my 
pants  stuck  to  my  legs,  and  I  had  to  pull  them  loose, 
or  they  would  have  reached  only  down  belo\7  my 
knees.  When  everything  was  adjusted,  I  took  the 
text:  *In  those  days  came  John  the  Baptist  saying 
Repent,'  did  the  best  I  could  barefooted. 

"The  after  noon  was  fair  and  warm,  and  by  evening 
I  was  well  dried.  I  stopped  at  the  first  house  beyond 
the  Wet  prairie,  crossing  a  bridge,  the  water  all  over  it. 
Three  other  men  were  with  us,  and  we  led  or  pulled 
our  horses  over,  and  hauled  a  wagon  over  by  hand. 


2S8  Missionary  Explorers 

One  tall  man  got  in  up  to  his  neck.  He  was  walking 
on  the  log  that  held  the  poles  on  the  bridge,  and  had 
hold  of  the  fore-wheel  of  the  wagon.  The  tongue  took 
a  lunge,  and  the  wheel  pressed  him  ofF.  He  went  end- 
ways until  he  was  all  under  except  his  head.  He  soon 
extricated  himself,  and  said  he  was  not  afraid  of  getting 
wet  now.  The  next  day  when  within  less  than  a  half 
mile  of  Brownsdale,  I  came  to  a  broad  slough,  over  two 
feet  deep.  About  midway  my  old  horse  went  down 
to  his  body  in  mud.  I  got  ofF  and  took  the  bridle  reins, 
and  pulled,  and  he  made  a  lunge  right  toward  me.  I 
made  for  the  shore  and  he  after  me,  and  by  the  time  I 
got  to  terra  firma  I  was  covered  with  black  mud.  I 
pulled  the  dry  grass  and  wiped  my  clothes  as  well  as 
I  could,  and  also  the  bridle  and  horse,  all  in  the  sight  of 
town.  While  I  was  in  this  predicament,  I  thought  this 
was  too  much  for  anybody  but  a  Methodist  preacher, 
who  had  made  his  vows  to  take  things  as  they  come,  and 
that  nothing  could  compensate  me  but  a  good  revival." 
The  compensation  was  not  so  easily  obtained.  Al- 
though "God  could  thrash  the  world  with  a  worm,"  as 
he  said,  the  preacher's  discouragements  were  great. 
Among  others  was  a  dream  during  his  travail  of  soul. 
"I  thought  I  saw  a  man  up  in  the  air.  He  was  of  a 
dark  complexion  and  riding  a  black  horse;  had  a  whip 
in  his  hand,  and  I  thought  he  made  in  his  descent  right 
for  me.  As  I  watched  him  closely  I  saw  he  was  miss- 
ing his  aim;  but  the  feet  of  the  horse  seemed  close, 
and  I  dodged  my  head  but  I  was  not  touched.     So  it 


John  Lewis  Dyer  259 

appeared  to  me  there  was  war  ahead,  but  all  would  be 
right  with  me. 

"On  my  return  I  found  a  good  congregation  and  all 
the  indications.  But  on  Saturday  a  man  brought  four 
Campbellites,  all  preachers,  and,  it  was  said,  linguists 
but  one.  Of  course  I  had  the  house  pre-empted  at 
night,  but  they  had  a  meeting  at  one  o'clock.  With 
about  thirty  others,  I  went  to  hear  them,  and  who 
should  speak  but  the  man  I  had  seen  on  the  black 
horse  with  a  whip  in  his  hand.  His  talk  was  almost  all 
in  opposition  to  the  different  churches,  and  especially 
against  the  Methodists.  He  said  he  would  throw  all 
the  mourner's  benches  out  of  the  window,  and  he  gave 
it  to  us  generally.  When  he  quit  and  sat  down,  he 
said,  if  there  was  any  gentleman  in  the  house  who  had 
any  objections  to  what  he  said,  he  hoped  he  would 
reply.  I  arose  and  said  if  I  had  given  such  a  harangue 
as  he  had,  it  would  have  been  ungentlemanly  in  me. 
He  jumped  up  and  said:  'I  am  branded  with  not  being 
a  gentleman,'  and  repeated  it  two  or  three  times.  I 
replied,  'You  may  wear  the  brand,'  and  we  were  dis- 
missed." 

The  conflicts  between  sect  and  sect  were  almost  as 
heated  and  constant  as  with  the  saloons  in  those  early 
days.  Converts  were  checked  up  scrupulously  and 
spoils  divided.  After  this  altercation  the  meetings 
were  crowded.  "It  was  too  hot  for  my  Christian 
brethren.  They  went  out  and  looked  in  the  windows." 
After  the  revival  which  followed,  the  baptizing  of  the 


26o  Missionary  Explorers 

converts  took  place.  Some  of  these  preferred  immer- 
sion. In  this  method  the  Christian  brethren  were  ex- 
perts. When  the  day  arrived  these  took  their  places 
on  the  opposite  side  of  the  creek,  where  they  could  see. 
Father  Dyer,  who  performed  the  ceremony,  relates 
with  satisfaction  that  these  experts  admitted  "it  was 
done,  only  one  man's  nose  was  not  covered/' 

"I  had  no  place  on  this  circuit  to  call  home,  paid  no 
board,  and  was  welcome  all  over  the  work.  This  was  in 
1858.  People  were  new  settlers;  there  was  hardly  any 
money,  and  it  was  a  remarkably  wet  year.  Crops  were 
poor.  Along  Cedar  River,  where  they  were  usually 
the  best,  the  floods  destroyed  about  all.  The  river  rose 
twenty  feet  in  eight  or  ten  hours,  and  took  all  the 
bridges,  stacks  of  grain,  and  so  flooded  the  houses  that 
the  inmates  were  taken  out  at  the  upper  windows. 
One  man  was  awakened,  and  the  water  was  knee  deep. 
He  had  a  trap  door  to  go  into  his  cellar,  and  it  floated 
off,  and  in  the  dark  he  stepped  in,  but  caught  with  his 
hands,  or  he  might  have  drowned.  I  had  to  have  a 
canoe  to  get  my  old  horse  over,  for  he  would  not  or 
could  not  swim.  I  dont  know  what  we  would  have 
done,  if  it  had  not  been  that  the  lakes  ran  over  and  car- 
ried millions  of  fishes  into  the  streams.  The  farmers 
would  fill  their  wagons  in  a  few  hours  with  the  best 
kinds  that  the  fish  rolled  off  as  they  drove  along. 
Their  tables  groaned  under  fishes  fried,  baked  and 
stuffed.  I  received  about  fifty  dollars  in  money  and 
clothing  in  the  year. 


John  Lewis  Dyer  261 

"I  remember  of  a  temptation  presented  to  me  as  I 
was  going  to  commence  my  meeting  in  Austin.  My 
coat  was  not  much  but  Hning  from  the  elbow  to  the 
wrist  on  the  under  side.  It  came  Hke  this:  'Now  you 
are  going  up  to  town,  and  your  coat  sleeves  are  worn 
to  the  lining/  But  I  went  and  had  a  good  old  Meth- 
odist preach  for  me  and  I  exhorted.  I  thought  I  would 
tell  the  devil  the  first  thing,  and  try  to  stop  him;  so  I 
told  how  it  was,  and  raised  up  my  arm  and  said:  'I  am 
ready  to  shake  the  last  rag  over  you.'  The  next  day 
to  my  surprise  Mrs.  Holt  and  others  took  the  matter 
in  hand  and  made  me  a  present  of  a  new  coat  for 
which  I  was  very  thankful,  and  I  have  never  forgotten 
their  kindness." 

The  approaching  conference  was  at  St.  Anthony.  A 
hundred  and  fifty  miles  had  to  be  travelled  to  reach 
the  Mississippi.  Every  man  that  reached  the  confer- 
ence by  land  was  covered  with  mud.  The  floods  con- 
tinued, but  nothing  daunted  our  itinerant.  To  meet 
an  appointment  he  reached  the  edge  of  the  Zimbro 
River,  which  had  overflowed  its  banks.  The  bridge 
was  swept  away.  Making  a  raft  of  some  planks  with 
a  long  pole,  he  shoved  off.  Presently  he  was  in  deep 
water  and  drifting.  Hoping  the  current  would  carry 
him  to  an  island,  his  progress  was  stopped  by  a  tall 
tree.  The  raft  went  under  it;  the  preacher  jumped 
over  it,  and  met  his  raft.  Drifting  a  mile  farther,  he 
was  met  by  some  boys  in  a  skifF,  who  rescued  him  just 
in  time  from  entering  the  Mississippi.     "I  was  about 


262  Missionary  Explorers 

twenty  minutes  late  for  my  appointment,"  he  writes. 
"But  the  congregation  was  waiting  and  we  had  a 
good  time." 

In  the  summer  of  i860  he  went  to  Rice  Lake,  where 
he  found  twenty  Chippewa  Indians.  Here  they  came 
to  his  rescue  from  green-headed  flies  and  mosquitoes, 
which  set  his  horse  nearly  crazy,  and  beset  its  rider. 
He  writes:  "The  squaws  paddled  me  down  to  the 
outlet  of  the  lake.  The  water  was  about  half  covered 
with  wild  rice,  which  was  quite  an  item  of  sustenance 
for  the  Indians.  I  was  told  that  in  gathering  it,  they 
ran  their  canoes  right  among  it.  It  stood  two  feet 
above  the  water,  and  was  easily  thrashed  ofF  into  the 
canoe.  It  was  a  Godsend  to  them  in  this  wilderness 
country.  But  the  squaws  did  not  allow  me  to  get  into 
the  canoe  until  they  got  the  money,  and  when  the 
fare  was  paid,  they  quickly  rowed  me  down  to  the  out- 
let. Here  were  about  twenty  Indians,  including  squaws 
and  pappooses,  all  dressed  in  Indian  costume,  so  far  as 
they  were  dressed  at  all.  Two  or  three  men  were  the 
oddest-looking  human  beings  I  have  ever  seen — hardly 
looked  like  men.  Their  appearance  made  an  impres- 
sion that  has  never  been  effaced. 

"Now  my  horse  was  at  Grover's  logging  camp  at 
least  one  and  a  half  miles  below,  on  Hay  river,  and  the 
fallen  timber  impossible  to  cross,  and  I  could  see  no 
way  to  get  there  but  to  have  some  Indians  take  me  in 
a  canoe.  There  was  a  half  breed  Frenchman  who 
could  speak  an  English  word  or  two.     He  and  two  oth- 


John  Lewis  Dyer  263 

ers  undertook  the  trip.  While  they  were  launching 
the  boat,  I  looked  out  westerly,  and  through  the  heavy 
timber  saw  an  unusually  black  cloud,  accompanied  by 
heavy  thunder  coming  fast.  I  watched  the  Indians  and 
the  cloud,  and  made  motions  for  them  to  row  faster; 
but  about  half  way  they  began  to  talk,  and  stopped 
rowing.  I  tried  to  urge  them  on,  but  one  said  in 
broken  English:  *One  dollar  and  a  quarter,'  over  and 
over.  I  was  in  a  close  place;  an  awful  storm  coming, 
and  the  boat  standing  stilL  So  of  course  I  paid  the 
bill,  and  they  started,  and  soon  we  met  another  In- 
dian, and  they  stopped  and  traded  me  off,  and  made 
me  get  in  his  canoe.  The  terrible  storm  kept  coming, 
and  he  got  near  Grover's  cabin,  and  stopped,  and  gave 
signs  of  wanting  his  pay,  and  I  gave  him  twenty  five 
cents,  and  he  barely  made  out  to  row  me  into  camp, 
just  as  the  rain  began  to  fall  in  torrents.  Such  thun- 
der was  seldom  heard;  but  there  was  enough  dry  ground 
for  me  to  sleep  on,  with  some  old  hay  for  a  bed.  I 
had  only  a  piece  of  bread  and  butter  for  my  supper, 
nothing  for  breakfast,  and  about  twenty  miles  to  the 
old  Hay  settlement,  which  was  left  to  the  west  of  me 
as  I  went  out.  Here  was  the  battle  field  between  the 
Chippewas  and  Sioux  Indians  some  time  before.  I 
saw  where  the  bullets  had  lodged  in  trees  and  stumps. 
There  was  a  settlement  of  old  loggers,  who  when  the 
logging  camps  were  moved  farther  up,  stayed  and 
farmed.  I  went  around,  got  them  all  out,  and  preached 
to  them  the  best  I  could — thirty  five  in  all."    One  of 


264  Missionary  Explorers 

these  told  him  it  was  the  only  preaching  he  had  heard 
in  twenty-two  years. 

This  expedition  was  full  of  incident,  among  logging 
camps,  saw-mills — where  a  preacher  was  a  novelty — 
and  in  other  places  where  preachers  of  rival  sects  were 
to  be  encountered.  At  one  place  a  young  man  came 
with  his  bride  to  be  married  against  the  wishes  of  his 
father.  "After  the  ceremony,  he  said  he  wanted  me  to 
do  all  I  could  for  him;  for  he  must  take  his  wife  home, 
as  he  had  no  other  place  to  take  her.  I  went  to  the 
schoolhouse  and  gave  out  a  prayer-meeting  at  his 
fathers,  and  went  in  advance  to  see  the  old  folks.  0 
how  mad  they  were.  I  gave  them  all  the  consolation 
I  could,  and  told  the  girls  that  we  must  kill  some 
chickens,  and  make  a  big  supper.  We  caught  some, 
and  soon  the  bridal  party  came.  The  old  gentleman 
would  not  speak  to  them;  but  we  all  ate  at  the  same 
table,  and  after  this  came  the  prayer-meeting.  Quite 
a  number  came  and  all  prayed  around;  and  at  last  I 
called  on  the  mad  father,  an  Irishman,  and  he  prayed 
for  us  all,  and  said:  'Lord,  have  mercy  on  this  new  mar- 
ried couple.  0,  Lord,  thou  knowest  I  had  nothing  in 
the  world  to  do  with  it.'  The  next  morning  we  found 
him  so  far  blessed  that  he  spoke  to  them,  and  soon 
ordered  lumber  to  build  a  house  for  them,  and  gave 
eighty  acres  of  land  to  build  it  on.'* 

After  six  years  in  Minnesota  such  as  he  has  described, 
Mr.  Dyer  takes  stock  of  himself  and  his  work.  His 
eyes  have  almost  entirely  failed  him,  and  he  is  deeply 


John  Lewis  Dyer  265 

in  debt.  In  one  place  he  has  lost  five  hundred  dollars, 
in  another  he  owes  two  hundred.  He  has  a  horse, 
saddle,  and  bridle,  a  few  Httle  things  in  a  carpet-sack 
— Bible,  hymn-book.  Church  Discipline,  and  a  copy 
of  Lorain's  Sea  Sermons,  a  change  of  linen,  and  four- 
teen dollars  and  seventy-five  cents  in  silver  and  gold. 
Twenty  paper  dollars  that  he  could  not  pass  in  any 
way  he  traded  for  seven  dollars  in  the  form  of  a  coat. 
He  had  gone  security  on  two  notes,  and  for  these  he 
gave  his  house  and  some  lots,  four  hundred  dollars  in 
money,  and  yet  owed  seven  hundred  dollars,  and  his 
creditor  wanted  also  his  horse.  This  on  one  side. 
On  the  other,  he  had  brought  sixteen  hundred  dollars 
to  Minnesota,  had  seven  appointments,  and  attended 
to  them  the  best  he  could.  He  concludes:  **No  man 
can  realize  just  how  I  felt,  unless  he  has  been  at  some 
time  in  the  same  situation.  There  was  no  extrava- 
gance either,  except  in  going  security." 


HI 

"I  HAD  made  up  my  mind  to  see  Pike's  Peak;  that 
was  if  I  could  see  at  all,  as  I  had  to  wet  my  eyes  to  get 
them  open  every  morning."  With  less  than  fifteen 
dollars  in  his  pocket  and  a  cranky  horse,  the  intrepid 
preacher  set  out  for  Omaha.  The  first  day  he  made 
fifty  miles,  stopping  over  Sunday  at  Newton,  la. 
Here  he  had  a  serious  misfortune,  which  he  relates: 
"Before  eating  I  fed  and  took  care  of  my  horse;   but 


266  Missionary  Explorers 

while  at  breakfast  the  landlord  saw  my  mare  was  about 
to  disturb  a  sitting  hen,  and  took  her  into  another 
stall  where  there  was  a  peck  of  corn.  As  the  result 
she  was  foundered  almost  to  death.  I  mention  this 
because  the  hen  worth  six  cents,  the  eggs  four  cents  and 
his  saving  of  ten  cents,  cost  me  one  hundred  and  fifty 
dollars.  I  led  her  a  few  miles,  and  sold  her  for  a  gun, 
an  old  watch,  and  fifteen  dollars,  a  little  more  than  the 
saddle  and  bridle  were  worth." 

At  Omaha  he  found  a  wagon  train  starting  for  Pike's 
Peak,  a  journey  of  six  hundred  miles  over  what  was 
called  the  American  Desert.  One  of  the  drivers  agreed 
to  board  him  and  carry  his  bag  and  gun  for  fifteen 
dollars.  Preaching  by  the  way,  and  then  overtaking 
the  ox  teams,  he  made  the  journey  on  foot,  arriving 
at  Denver  June  20,  1861,  having  been  a  little  over  a 
month  on  the  way.  Denver  was  then  but  little  more 
than  a  village,  which  he  calls,  in  admiration  of  its  size, 
"the  metropolis  of  Pike's  Peak." 

Here  he  exchanged  his  watch  for  provisions;  and  his 
second  son,  whom  he  met  there,  gave  him  a  buffalo 
skin  and  a  quilt  for  bedding,  and  he  started  again  on 
foot  another  hundred  miles,  beginning  the  ascent  on 
the  Fourth  of  July.  The  wagon  train  to  which  he  was 
attached  was  bound  for  Buckskin  Joe  camp  at  South 
Park,  the  bonanza  of  that  day.  Entranced  by  the 
magnificence  of  the  view,  he  notes  that  "the  Signers  of 
the  Declaration  of  Independence  little  conceived  the 
half  they  were  doing."     Living  in  a  hut  made  of  poles 


John  Lewis  Dyer  267 

and  pine  boughs,  according  to  his  custom,  he  began 
preaching  among  the  mining  camps  on  Sunday  and 
working  with  his  hands  on  week  days  for  his  Hving; 
but,  as  he  exultantly  exclaims,  in  good  health,  with  im- 
proved eyesight,  after  a  tramp  of  seven  hundred  miles. 
He  has  also  discovered  with  satisfaction  that  a  man  at 
forty-seven,  getting  fat,  could  work,  walk,  and  preach 
off  all  the  fat,  since  he  had  lost  thirty  pounds. 

With  an  outfit  of  a  buffalo  skin  and  a  quilt,  some 
crackers,  a  piece  of  bacon,  coffee  and  sugar,  with  some 
dried  apples,  a  tin  cup,  and  an  oyster  can — in  all,  thirty- 
seven  pounds  to  pack  on  his  back — Mr.  Dyer  started 
for  CaHfornia  Gulch  to  take  charge  of  a  mission  by 
way  of  Musquito  Pass,  the  highest  range  he  had  yet 
crossed.  "As  I  took  a  view  of  those  gigantic  moun- 
tains and  deep  gorges,  the  thought  came  to  me,  if 
Heaven  is  above,  I  am  nearer  Caanan's  shores  than 
ever  before.  After  prayer  for  our  country  on  both 
sides,  and  for  myself,  alone  on  the  dividing  range  of 
our  great  continent,  I  partook  of  my  frugal  stores,  and 
that  night  preached  at  California  Gulch,  now  Lead- 
yille.  The  next  day  I  started  alone  for  the  Gunnison 
Country,  following  an  Indian  trail.  Had  to  wade  the 
Arkansas.  Took  off  my  boots,  and  thought  the  top 
of  the  cold  water  would  take  my  legs  off,  and  that 
day  saw  for  the  first  time  the  beautiful  Twin  Lakes. 
Had  not  heard  of  them  before.  My  surprise  may  be 
imagined.  My  path  was  up  Lake  Creek,  a  perfect 
mountain  wilderness,  snowy  ranges  towering  on  either 


268  Missionary  Explorers 

side.  I  had  not  seen  a  human  being  for  several  miles, 
and  I  began  to  look  for  a  camping  place.  I  heard  just 
as  the  sun  was  sinking  behind  the  snow-capped  moun- 
tains the  sound  of  a  bell,  and  soon  found  five  men. 
They  had  one  burro  to  pack  their  food  and  blankets. 
I  asked  for  lodging.  They  said  *If  you  can  furnish 
your  own  accommodations,  you  can  stay.'  I  accepted. 
I  had  a  paper  with  me  with  a  sermon  preached  by  Dr. 
Elliott  in  St.  Louis  on  the  Rights  of  God  and  Caesar. 
It  was  in  war  time,  and  by  the  fire  made  of  pine  roots 
it  was  read,  and  you  would  better  believe  it  was  a 
grand  treat." 

At  Kent's  Gulch  nearly  every  man  in  the  diggings 
came  to  hear  the  preacher.  The  only  two  benches 
were  filled,  and  the  men  ranged  themselves  around  the 
wall  on  the  ground,  row  by  row,  until  the  space  was 
filled.  This  was  the  first  sermon  ever  preached  in  the 
Gunnison  country.  One  man  took  up  a  collection,  and 
twenty  dollars  in  gold  dust,  the  currency  of  the  coun- 
try, was  raised.  The  next  day  the  preacher  resumed 
his  solitary  journey,  which  led  through  Dead  Man's 
Gulch,  where  five  men  two  years  before  had  been 
killed  by  Indians,  and  their  bones,  unearthed  by  wolves, 
lay  bleaching  among  the  mountains.  At  Washington 
Gulch  a  man  was  dressing  some  gVouse. 

"Did  you  not  expect  a  Methodist  preacher  to  be  on 
hand  as  soon  as  you  had  chicken  to  eat.?" 

"Well,"  he  said,  "I  have  heard  they  were  fond  of 
chickens,"  and  invited  the  preacher  to  dine  with  him. 


John  Lewis  Dyer  269 

That  night  a  camp-meeting  was  announced  with  pine 
knots  for  Hghts,  and  extra  fires  kindled,  and  miners 
gathered  for  the  audience.  Many  of  these  had  not 
heard  preaching  in  years.  Returning  he  came  upon 
a  man  preparing  to  camp  and  joined  him.  The  stran- 
ger asked  how  he  stood  toward  the  Rebellion.  The 
preacher  told  him  he  was  a  Union  man,  but  remarked 
it  would  not  be  worth  while  to  fight  on  the  spot,  as 
there  was  no  reporter  present.  The  Southerner  said 
they  could  discuss  it  in  a  friendly  manner,  and  this  they 
did  until  they  fell  asleep  under  the  same  tree,  and  the 
next  morning  parted  as  friends.  At  Cask  Creek  he 
preached  in  a  saloon  with  Bible  and  hymn-book  on 
the  end  of  the  bar,  and  never  had  a  more  attentive 
audience,  which  leads  to  his  observation  that  scarcely 
a  man  had  crossed  the  plains  who  would  not  behave  at 
divine  service. 

At  one  place  he  was  called  upon  to  marry  a  runaway 
couple  and  at  another  to  preach  a  funeral  sermon.  As 
the  presiding  elder  at  Denver  had  become  a  major  in 
the  army  of  the  Civil  War,  the  itinerant  preacher  had 
no  guarantee  for  salary  as  a  missionary,  and  his  liveli- 
hood depended  entirely  on  the  chance  contributions  of 
gold-dust  from  his  audiences  of  miners.  Meeting  a 
Mr.  Noah  Armstrong,  the  two  men  determined  to  do 
a  little  prospecting  in  their  own  behalf.  This  they  had 
done  without  success,  when,  seventy  miles  from  any 
winter  quarters,  and  the  main  range  to  cross,  snow  fell 
from  three  to  five  feet  deep.     As  they  were  making 


270  Missionary  Explorers 

their  way,  his  partner  proposed  the  first  Sunday  that 
his  companion  should  preach  to  him.  Accordingly  he 
preached  among  the  mountain  snows  to  his  audience 
of  one,  on  the  Prodigal  Son,  as  an  appropriate  text  for 
his  hearer.  With  scarcely  anything  to  eat  they  shov- 
elled snow  three  days  and  a  half  to  get  that  many 
miles,  and  at  length  reached  Leadville,  or  California 
Gulch,  again. 

'*I  stayed  at  the  above  place  again  until  the  7th  of 
January;  held  meetings  for  ten  nights;  some  rose  for 
prayers,  but  they  must  have  the  school  house  to  dance 
in,  and  we  had  to  yield;  and  then  started  alone  for 
Buckskin  Joe,  by  the  Weston  Pass.  At  timber  height 
I  was  met  by  a  severe  snow  storm.  Had  a  box  of 
matches  but  not  one  would  burn.  The  prospect  was 
frightful.  I  prayed  and  dedicated  myself  to  God,  and 
thought  by  his  grace  I  would  pull  through.  For  five 
or  six  hours  I  waded  the  snow  waist-deep,  until  almost 
exhausted  I  leaned  up  against  a  tree  for  rest.  I  never 
saw  death  and  eternity  so  near  as  then.  My  Hfe  seemed 
to  be  at  an  end;  but  I  resolved  to  keep  moving,  and 
when  I  could  go  no  more,  hang  up  my  carpet-sack, 
and  write  on  a  smooth  pine  tree  my  own  epitaph  'Look 
for  me  in  Heaven.*  But  through  the  goodness  of  God 
I  reached  the  toll-gate  one  hour  after  dark,  and  I  shall 
never  forget  the  kindness  of  the  Swede,  who  took  me 
in  and  cared  for  me. 

"In  about  four  months  I  had  traveled  near  five  hun- 
dred  miles  on   foot,   by  Indian  trails,   crossing  logs, 


o  = 

p— (  K 

i  "■• 

o  < 


John  Lewis  Dyer  271 

carrying  my  pack,  and  preaching  about  three  times 
a  week.  Received  forty  three  dollars  in  collection  at 
different  places.  Nothing  that  we  ate  cost  less  than 
twenty  five  cents  a  pound.  Spent  about  fifty  dollars 
of  my  own  resources,  as  I  had  worked  by  the  day  and 
job  through  the  week,  and  preached  nights  and  Sun- 
days. My  clothes  were  worn  out;  my  hat  rim  patched 
with  dressed  antelope  skin;  my  boots  half-soled  with 
raw-hide.  This  is  a  sample  of  my  first  year's  experi- 
ence in  Colorado. 

*' About  the  ist  of  February  I  started  on  foot  for 
Denver.  We  had  a  stage  once  a  week  for  Denver. 
Fare  ten  dollars  each  way.  I  could  walk  a  hundred 
miles  in  two  days  and  a  half.  If  I  could  not  make 
money  I  could  save  some.  On  Saturday  evening  I 
reached  the  city  of  Denver,  dressed,  as  far  as  it  went 
in  miner's  clothes,  minus  a  vest.  I  thought  it  would 
be  all  right  to  sit  back  and  hear  the  preacher;  but  who 
should  it  be  but  Colonel  Chivington,  in  his  military 
suit,  with  belt,  bowie  knife  and  revolver.  I  had  taken 
my  seat  about  half  way  back.  As  he  passed  he  took 
hold  of  my  collar  and  pulled  me  out  into  the  aisle;  and 
said:  'Come,  preach  for  me.'  Of  course,  by  this  every 
one  had  seen  me,  as  well  as  my  clothes.  I  walked  up 
and  told  him  to  give  out  a  hymn,  and  afterwards  I  led 
in  prayer.  It  was  always  best  for  me  to  whet  my  own 
scythe.  I  will  say  nothing  about  the  effort,  only  that 
I  forgot  all  about  my  poor  clothes." 

Shortly  after,  the  conference  sent  Mr.  Dyer  to  take 


272  Missionary  Explorers 

charge  of  the  Blue  River  Mission,  and  again  he  took 
up  his  journey  with  a  purse  containing  a  little  gold- 
dust,  and  depending  on  preaching  and  collections  by 
the  way.  One  was  taken  up  by  a  friendly  Jew  at 
Georgia  Gulch.  The  custom  was  to  pass  the  hat  after 
the  sermon,  and  for  each  miner  to  contribute  a  dollar 
in  currency  or  gold-dust,  generally  the  latter.  The 
preacher  testifies  to  their  liberality,  and  that  although 
they  might  take  exceptions  to  a  "plug  hat,"  they  were 
always  ready  to  divide.  At  French  Gulch  he  set  up 
his  humble  roof-tree,  as  he  could  not  afford  to  board. 
His  bed  was  of  pine  poles,  even  to  the  springs.  The 
mattress  was  of  hay,  with  blankets  for  a  covering.  The 
furniture  consisted  of  a  table,  a  couple  of  boards  on  the 
wall  for  a  cupboard,  six  tin  plates,  a  half  set  of  knives 
and  forks,  a  cofFee-pot,  a  tin  cup,  an  iron  pot,  and  a 
frying-pan.  One  chair  was  made  out  of  crooked  pine 
limbs  with  a  rope  seat.  The  dirt  floor  he  covered  with 
gunny  sacks  for  a  carpet,  and  now  rejoices  that  he  may 
preach  to  people  in  his  own  house,  and  not  in  a  hired 
house,  as  the  Apostle  Paul  was  obliged  to  do.  Here 
he  added  to  his  duties  by  becoming  county  assessor, 
for  which  he  was  paid  the  welcome  addition  to  his  in- 
come of  fifty  dollars.  The  Blue  River  Mission  in- 
cluded a  two  weeks'  circuit  among  the  various  mining 
camps  of  the  different  gulches. 

"I  made  me  a  pair  of  snow  shoes,  and,  of  course,  was 
not  expert.  Sometimes  I  would  fall;  and,  on  one  occa- 
sion, as  I  was  going  down  the  mountains  to  Gold  Run 


John  Lewis  Dyer  273 

my  shoes  got  crossed  in  front  as  I  was  going  very  fast. 
A  little  pine  tree  was  right  in  my  course  and  I  could  not 
turn,  and  dared  not  encounter  the  tree  with  my  feet 
crossed;  so  threw  myself  in  the  snow  and  went  in  out 
of  sight.  This  was  my  regular  round  on  the  circuit. 
We  had  a  new  field,  one  that  gave  a  good  chance  to 
read  human  nature,  in  the  fastnesses  of  the  Rocky 
Mountains,  where  moral  and  religious  restraints  were 
absent.  The  most  of  the  men  would  go  to  the  bar  and 
drink  and  play  cards,  and  the  Sabbath  was  a  high  day 
for  wickedness.  Balls  were  the  common  amusement, 
especially  in  winter.  The  women  were  as  fond  of 
these  as  the  men.  Although  they  were  in  the  mi- 
nority, they  were  accosted  Hke  this:  'Now  Miss,  or 
Mistress,  you  must  surely  come,  as  we  can't  have  a  set 
or  cotillion  without  you.'  Often  the  father  was  left 
with  the  children  at  home;  at  other  times  both  went 
and  took  the  children;  then  the  old  bachelors  would 
hold  the  baby  so  the  mothers  could  dance  every  set. 

"I  will  give  an  instance  at  Lincoln  City.  They 
must  give  a  Christmas  dinner,  and,  of  course,  a  dance 
at  night.  I  concluded  to  take  dinner  with  them. 
The  host  made  no  charge,  as  it  would  be  what  we  old 
bachelors  call  a  square  meal.  As  I  was  about  to  leave, 
the  ladies  pleasantly  invited  me  to  stay  to  the  dance. 
Of  course,  I  could  not  accept  the  invitation.  But  they 
said:  'You  visit  at  our  houses,  and  you  ought  to  show 
us  respect  and  stay.'  At  last  the  lady  of  the  house 
came,  and  said:   'This  is  an  extra  occasion,  and  it  will 


274  Missionary  Explorers 

be  no  harm  for  you  to  dance  with  me;  why  can't  you 
accept  my  offer?'  The  reply  was:  'You're  a  lady,  but 
not  quite  handsome  enough  to  dance  with  me.'  She  was 
taken  back  at  that;  the  others  laughed,  and  I  escaped 
as  my  cabin  was  only  two  hundred  feet  away.  They 
soon  fiddled  me  to  sleep.  But  they  danced  till  day- 
light, and  often  drank  at  the  bar.  Being  full,  and 
having  no  place  to  sleep,  they  went  up  to  Walker's 
saloon.  He  made  some  hot  sling,  and  set  them  off. 
They  declared  that  every  man  in  town  should  get  up, 
and  the  preacher  should  treat  the  company  or  make 
a  temperance  speech.  It  was  just  dayhght,  when  I 
heard  them  on  the  street,  and  as  they  had  always  passed 
me  before,  I  turned  the  key  and  hoped  they  would 
again.  But  when  they  found  the  door  fast  they  said: 
*If  you  don't  open  it  we  will  break  it  in.'  I  threw  it 
open  and  invited  them  in;  but  they  said:  *We  have 
come  to  take  you  to  Walker's,  and  you  can  either  treat 
or  make  a  temperance  speech.'  I  requested  them  to 
let  me  eat  my  breakfast  first;  but  they  said:  *You 
must  go  now.'  I  slipped  out  leaving  the  door  open 
and  went  ahead  of  the  company. 

"Soon  there  were  over  forty  men,  and  they  called  a 
chairman  or  moderator;  but  they  were  too  drunk  to 
be  moderated.  I  got  upon  a  box  and  stated  my  arrest, 
and  proposed  to  make  the  speech.  They  said:  'Go 
on.'  I  said:  'Gentlemen,  I  will  tell  you  what  I  think. 
There  is  not  a  man  here  but  would  be  ashamed  for  his 
father  or  mother,  his  sister  or  brother  to  know  just  our 


John  Lewis  Dyer  275 

condition  here  this  morning.'  They  stamped  and 
roared:  'Thats  so/  all  over  the  house.  'And  next,'  I 
continued,  *if  we  were  not  so  drunk  we  would  not  be 
here.'  (Cheers,  /Thats  so  too,'  all  over  the  house), 
'and  if  we  were  a  little  drunker,  we  could  not  do  what 
we  are  doing.'  (Cheers,  and  'Thats  so,'  all  over  the 
house)  I  wound  up  and  was  about  to  leave,  when  the 
judge  said:  'I  move  that  we  vote  that  everything  Mr. 
Dyer  said  is  true,'  and  they  gave  a  rousing  vote.  He 
said:  'The  ayes  have  it,'  but  that  I  must  not  go  yet, 
and  made  and  put  a  motion  that  they  all  give  Mr. 
Dyer  one  dollar  a  piece;  and  that  was  also  carried. 
They  took  the  hat,  got  twenty  dollars,  and  I  thanked 
them  and  went  home  to  breakfast." 

In  1863  Mr.  Dyer  was  appointed  to  South  Park, 
among  the  Rockies,  now  one  of  our  national  pleasure- 
grounds,  a  circuit  which  embraced  two  counties.  He 
walked  one  hundred  miles  to  his  new  charge,  where  a 
cabin  was  given  him,  and  again,  as  he  expressed  it, 
kept  bachelor's  hall.  Gold-mining  excitement  was 
now  transferred  to  Idaho  and  Montana,  and  those 
who  were  left  were  too  poor  to  get  away.  Prices  were 
high.  The  preacher  bought  three  sacks  of  flour  at 
fifteen  dollars  a  sack.  By  midwinter  he  had  neither 
means  nor  food.  Still  preaching  four  times  a  week, 
he  could  get  no  work.  Relief  came  in  a  proposition 
to  carry  the  mail  on  snow-shoes  from  Buckskin  Joe  to 
Cache  Creek,  a  distance  of  thirty-seven  miles,  by  way 
of  the  Musquito  range,  once  a  week,  for  which  he  was 


276  Missionary  Explorers 

to  receive  eighteen  dollars.  This  offer  he  gladly  ac- 
cepted, notwithstanding  the  perils  and  privation  it 
implied. 

"Right  here  let  me  tell  how  I  came  out.  This  was 
war  times,  and  the  currency  was  in  greenbacks.  In 
California  Gulch  and  Cache  Creek  they  were  drifting 
out  gold  dust  all  winter.  Gold  was  on  the  rise,  so  that 
an  ounce  of  dust  brought  forty  dollars  in  greenbacks, 
and  so  I  added  exchange  to  my  business  and  became 
expressman,  and  got  the  per  cent,  agreed  upon.  One 
man  gave  me  five  dollars  each  time  and  I  carried  all 
he  had  to  send.  One  time  I  had  enough  dust  to  bring 
in  Denver  thirty  seven  hundred  dollars  in  currency. 
Suffice  it  to  say  I  made  over  three  times  my  wages  for 
mail  carrying." 

At  the  end  of  five  months  he  had  made  twelve  hun- 
dred dollars,  which  was  the  first  time  during  his  itin- 
erancy he  had  made  any  money.  Of  the  life  and 
perils  of  the  mail-carrier  in  that  region  of  snows  his 
narrative  abounds: 

"The  mails  weight  was  from  twenty  three  to  twenty 
six  pounds,  with  from  five  to  seven  pounds  of  express 
matter.  The  carriage  was  on  snow  shoes,  over  an 
Indian  trail  that  was  covered  with  from  three  to  twenty 
feet  of  snow.  My  snow  shoes  were  of  Norway  style, 
from  nine  to  eleven  feet  in  length,  and  ran  well  when  the 
snow  was  just  right,  but  very  heavy  when  they  gath- 
ered snow.  I  carried  a  pole  to  jar  the  sticking  snow  off. 
Suffice  it  to  say  that  the  winter  of  '63  and  '64  was  a 


John  Lewis  Dyer  277 

remarkably  hard  one,  and  the  spring  held  on  until  June 
with  terrible  snow-storms.  I  was  the  first  to  cross  the 
Musquito  range  with  a  horse.  That  was  the  third  day 
of  July.  The  mail  bags  went  the  trip  across  and  back 
every  week.  There  was  no  cabin  from  Musquito  to 
CaHfornia  Gulch,  and  no  one  Hving  between  the  Gulch 
and  Cache  Creek.  At  first  I  had  no  company,  say  the 
first  month.  After  that  I  often  went  in  the  night,  as 
it  thawed  in  the  day  so  it  was  impossible  to  travel  and 
passengers  sought  to  go  with  me.  A  man  came  up 
from  Denver  and  we  had  a  hard  trip.  He  begged  me 
to  stop.  On  top  of  the  range  he  lay  down  to  sleep,  and 
it  was  with  difficulty  that  I  could  get  him  up.  I  knew 
that  if  he  went  to  sleep,  chilled  as  we  were,  he  would 
never  wake  until  the  judgment.  We  finally  reached 
Oro  City  at  breakfast-time.  That  man  was  one  of  the 
leaders  of  the  mob  that  caused  the  death  of  a  number  of 
better  men  than  he  was.  One  of  his  victims  was  my 
son." 

The  writer  here  alludes  to  the  assassination  of  his 
son  Elias,  who  had  preceded  him  to  that  country, 
where,  becoming  probate  judge,  he  was  shot  down  in 
his  own  court-room  in  one  of  the  lawless  feuds  that 
were  a  part  of  the  history  of  Colorado  at  that  period. 
Two  sons,  the  eldest  and  the  youngest,  were  soldiers 
in  the  Civil  War.  The  youngest  returned  home  with 
the  loss  of  one  foot.  The  eldest,  after  having  been  a 
prisoner  at  Andersonville,  was  lost  by  the  explosion 
of  the  ** General  Lyon"  oflF  Hatteras,  on  the  way  north. 


278  Missionary  Explorers 

To  add  to  his  misfortunes,  on  going  to  New  York  to 
learn  something  of  his  missing  son,  a  confidence  man 
at  the  ferry  asked  him  to  change  five  dollars,  seized  his 
pocket-book  containing  two  hundred  and  sixty  dollars, 
and  made  off  with  the  contents.  Remarking  that  there 
were  more  thieves  in  the  city  of  New  York  than  in  the 
Rocky  Mountains,  the  preacher  went  back  to  his  duty 
in  the  snow. 

''Again,  I  was  coming  over,  and  at  the  foot  of  the 
pass,  at  the  head  of  Evans  Gulch,  I  overtook  two  men. 
One,  an  old  man,  had  given  out.  I  saw  at  once  that  it 
was  death  with  him  without  a  desperate  effort.  It 
was  seven  miles  back,  and  farther  ahead  to  a  house, 
and  the  wind  piercingly  cold.  It  seemed  impossible 
to  make  him  believe  he  could  walk  either  way.  The 
snow  and  wind  were  blowing  so  a  man  could  hardly 
stand.  I  determined  to  get  him  over  the  range,  and 
down  as  far  as  the  timber,  and  build  a  fire  and  keep 
him  from  freezing.  We  told  him  what  could  be  done, 
and  he  would  not  even  try  to  get  on  his  feet.  I  took 
hold  of  him  and  when  he  was  half  way  up,  his  hat  blew 
off,  and  the  last  I  saw  of  it  was  thirty  feet  up,  and  the 
wind  making  sport  of  it.  He  had  on  a  soldier's  over- 
coat, and  as  the  hat  went  off  the  cape  blew  over  his 
head.  We  tied  it  fast  with  a  handkerchief.  He  had 
taken  off  one  of  his  gloves  and  it  was  so  frozen  he  could 
not  get  it  on.  I  gave  him  a  mitten,  and  took  his  arm, 
and  got  him  about  three  hundred  feet  up  the  mountain, 
and  he  sat  down.    I  went  back  and  got  the  mail  sack. 


John  Lewis  Dyer  279 

and  his  and  my  snow  shoes/'  In  this  manner,  three 
hundred  feet  at  a  time,  the  old  man  was  carried  a  mile 
and  a  quarter  to  the  top  of  the  range,  and  they  reached 
Musquito  at  nine  o'clock.  The  writer's  conclusion  of  the 
narrative  is  that  the  old  man  was  going  to  Montana, 
and  said  that  "if  he  struck  it  big,"  he  would  remember 
his  friend  in  need.  "As  I  have  never  heard  from  him 
again,  I  suppose  he  had  poor  luck."  This  was  but  one 
of  a  number  of  similar  incidents. 

"We  will  close  our  account  of  the  mail  service  by 
mentioning  two  or  three  lonely  trips.  Once  leaving 
Musquito  at  two  o'clock  in  the  morning  in  a  snow 
storm,  when  near  timber  height,  plodding  our  way  on 
deep  snow,  all  of  a  sudden  I  felt  a  jar,  and  the  snow 
gave  way  under  me,  and  a  noise  struck  my  ear  like  a 
death  knell.  I  thought  it  was  a  snow  slide,  and  turned 
as  quickly  as  possible  up  the  mountain-side.  About  a 
hundred  and  fifty  feet  ahead,  I  came  to  a  crack  six 
inches  wide,  and  the  snow  settled  about  six  inches. 
It  will  be  easily  believed  that  I  felt  better  on  the  upper 
side  of  that  break.  A  week  after  there  was  a  snow 
slide  from  that  break  that  filled  the  gorge  below. 

"At  sunrise  I  was  near  the  summit  of  the  range,  very 
weary,  and  sat  down  under  a  large  rock.  I  looked 
through  the  snow  storm  to  the  east.  The  sun  rose 
clear,  but  across  the  South  Park  the  wind  was  furious 
and  full  of  snow.  The  sun  penetrated  the  storm  so  the 
wonders  could  be  fully  seen.  While  the  wind  was 
blowing  the  snow  from  the  northwest,  there  would  be 


28o  Missionary  Explorers 

small  whirls  start  low  down,  and  rising,  grow  larger, 
until  they  would  be  of  enormous  size.  The  main  storm 
passed  between  them  as  though  they  were  not  con- 
nected, even  as  the  mighty  current  flows  past  the  whirl- 
pool in  the  water.  Although  my  situation  was  very 
disagreeable,  I  could  stop  a  few  moments  and  gaze  at 
this  astonishing  Rocky  Mountain  scene,  sitting  in  the 
storm  to  watch  its  wondrous  ways. 

"Soon  after  this  I  started  earher;  but  it  proved  to 
be  much  too  soon,  for,  when  I  reached  the  other  side 
of  the  range,  there  was  snow  for  two  miles,  and  it 
would  not  quite  bear  me.  Sometimes  I  would  go  three 
steps,  and  sink  to  the  waist,  and  then  three  steps  before 
I  could  get  on  top  again.  It  made  the  situation  very 
serious.  About  midnight,  after  reflection,  not  fearing 
human  hands,  and  believing  that  the  wild  beasts  would 
have  more  good  manners  than  to  touch  it,  I  set  up  the 
mail-sack  on  end  in  the  snow,  and  made  for  the  nearest 
timber  off  to  the  North,  as  I  had  seen  a  small  spot  of 
bare  ground  there  when  I  had  passed  there  before. 
But  how  to  get  there.  Well  I  rolled  and  crawled  until 
I  reached  the  timber,  where  I  pushed  over  a  dry  stump, 
and  soon  had  a  fire  to  warm  by.  I  had  time  for  thanks- 
giving and  prayer,  even  if  I  had  no  supper.  Cutting 
some  pine  boughs  I  made  a  bed  and  took  a  sleep,  and 
it  was  daylight  when  I  awoke.  My  first  thought, 
after  thanking  God  that  I  was  safe  there  as  anywhere 
in  his  hands,  was  whether  it  was  frozen  so  that  I 
could  walk.  I  started  and  had  not  gone  more  than  three 


John  Lewis  Dyer  281 

steps  when  I  went  down  to  the  waist.  I  knew  it  was 
softer  near  the  edge.  I  crawled  up  and  tried  again, 
and  it  bore  me.  It  was  hardly  light  when  I  reached 
the  mail-sack,  found  it  just  as  I  left  it;  the  wolves  had 
discovered  it  and  had  gone  within  ten  feet  of  it,  and  had 
walked  around  it  until  they  had  beaten  a  hard  path  in 
the  snow,  but  never  touched  it.  It  is  worthy  of  note 
that  the  mail  carrier  had  an  appetite  when  he  reached 
Oro  City. 

"We  come  now  to  the  last  incident.  I  left  California 
Gulch  about  the  middle  of  March.  It  was  thawing 
with  alternate  snow  and  sunshine  until  about  one 
o'clock.  The  snow  stuck  to  my  shoes  and  the  walking 
was  very  heavy.  None  but  those  who  have  tried  snow- 
shoes  when  the  snow  sticks  can  understand  how  soon 
it  will  tire  a  man  down,  knocking  the  snow  off  at  every 
step.  It  was  so  this  time.  When  within  a  few  feet  of 
the  pass  at  the  head  of  Evans  Gulch,  I  looked  to  the 
North,  and  saw  a  black  cloud  just  coming  over.  The 
wind  that  preceded  it  gave  evidence  of  its  terror.  No 
pen  or  tongue  can  describe  its  awful  appearance.  I 
fastened  and  tied  up  my  neck  and  ears,  and  took  its 
bearings  with  reference  to  my  course  up  the  mountain, 
about  how  it  would  strike  me,  so  that  I  could  keep  my 
course  through  the  snow.  But  when  the  storm  struck 
me,  I  could  not  have  stood  up  had  I  not  braced  my 
snow-shoes,  which  I  had  taken  ofF  and  held  in  position 
for  that  purpose.  I  had  thought  I  could  keep  my  bear- 
ings of  the  storm,  but  when  it  struck  me,  it  was  in  a 


282  Missionary  Explorers 

perfect  whirl,  and  I  had  nothing  left  but  the  shape  of 
the  mountains,  and  by  this  time  the  snow  was  so  dense 
that  it  appeared  to  be  a  white  wall  within  ten  feet  in 
any  direction. 

"I  found  myself  unable  to  make  more  than  fifty 
yards  before  resting,  and  had  to  hold  my  hand  over 
my  mouth  so  that  I  could  breathe,  bracing  with  my 
snow-shoes  so  that  I  could  stand.  On  the  west  side 
all  the  snow  blew  ofF,  so  that  I  had  to  carry  my  shoes. 
About  the  third  stop,  I  came  to  a  large  rock,  and 
braced  against  it;  and  in  the  midst  of  the  awful  sur- 
roundings, poured  out  my  soul  to  God  for  help,  and 
felt  encouraged  to  try,  in  his  name,  to  make  the  trip.  I 
could  not  travel  against  the  wind,  so  I  had  to  bear  to 
the  right,  which  brought  me  on  the  range  south  of  the 
old  Indian  trail,  where  there  was  no  way  to  get  down 
without  going  over  a  precipice.  I  hoped  that  the  wind 
would  abate  so  that  I  could  make  the  trail.  But  I 
could  not  see  anything  in  the  whirHng  snow.  It  took 
my  breath,  and  I  concluded  to  retrace  my  steps;  for 
I  felt  that  to  stay  there,  or  to  go  forward  was  equally 
to  perish.  I  made  a  desperate  effort,  but  started  east 
instead  of  west.  I  had  scarcely  gone  three  steps  when 
my  foot  slipped  off  the  precipice.  I  threw  myself  back 
on  the  snow.  The  air  was  so  thick  that  I  could  not 
see  how  it  was.  I  could  not  tell  whether  the  pitch  was 
ten  feet  or  fifty.  The  cold  wind  seemed  to  be  feeHng  for 
my  heart-strings,  and  my  only  chance  for  Hfe  was  to 
let  myself  go  over.     I  took  my  long  snow-shoes,  one 


John  Lewis  Dyer  283 

under  each  arm,  holding  on  to  the  crooked  end  in  each 
hand  for  rudders,  and  beHeved  that  if  I  could  thus 
keep  my  feet  foremost  I  could  go  down  alive.  I  said: 
'0,  God,  into  thy  hands  I  commit  my  soul,  my  life,  my 
all;  my  faith  looks  up  to  thee,'  and  then  with  compos-* 
ure  I  let  go;  and,  as  might  be  suspected,  there  was  a 
great  body  of  new  snow  for  me  to  fall  in.  I  have 
never  been  certain  how  far  it  was.  It  was  soon  over 
and  I  was  buried  in  six  or  eight  feet  of  new  snow  that 
had  just  blown  over.  My  feet  struck  the  old  snow, 
which  must  have  pitched  at  an  angle  of  more  than 
forty-five  degrees,  and  my  weight  carried  me,  accord- 
ing to  my  desires,  my  feet  were  foremost,  and  I  went 
at  railroad  speed.  My  snow-shoes  must  keep  me 
straight.  I  was  covered  with  snow  from  the  start.  I 
raised  my  head  so  that  I  could  breathe,  and  when  I 
had  got  near  a  half  mile,  I  began  to  slacken  up,  as  I 
had  passed  the  steepest  part,  and  soon  stopped. 

"I  now  discovered  that  I  was  on  the  horse-shoe  flat 
between  the  range  and  the  timber  on  Musquito  Creek. 
I  got  up  but  I  could  not  see  ten  feet  the  snow  was  so 
thick.  But  I  knew  that  if  I  kept  down  the  mountain  I 
would  come  out  all  right.  Putting  on  snow-shoes  I 
soon  came  to  timber.  The  first  tree  was  the  top  of 
a  large  pine,  standing  at  the  foot  of  a  precipice.  It 
was  well  that  I  saw  it  in  time  to  turn  my  course.  I 
took  down  Musquito  Creek.  The  snow  covered  almost 
all  the  willows  and  brush,  and  the  wind  pressed  me  so 
that  for  rods  there  was  no  need  of  my  taking  a  step. 


284  Missionary  Explorers 

My  shoes  ran  like  skates.  The  snow  began  to  abate, 
but  darkness  was  closing  in  on  me. 

"When  I  was  within  one  mile  of  my  cabin  I  saw  a 
pool  of  water  in  the  creek;  as  I  had  been  fearful  for 
some  time  that  my  feet  were  frozen  I  thought  of  Job, 
when  his  sons  had  been  out  frolicking;  he  sacrificed 
them,  for  fear  they  had  sinned.  But  it  looked  rather 
rough  to  go  in  over  my  boots  in  order  to  draw  the  frost 
out  when  I  still  had  hopes  that  my  feet  were  not  frozen. 
I  reached  my  lonely  cabin,  started  a  fire  and  my  feet 
began  to  hurt.  I  soon  had  them  in  the  spring,  and  held 
them  awhile,  but  it  was  too  late  to  cure.  I  got  my 
supper,  but  did  not  sleep  much.  Next  morning  an 
old  brother,  whom  everybody  called  Uncle  Tommy 
Cummings,  brought  a  little  balsam  sapling,  and  we 
shaved  off  the  bark,  and  poulticed  both  my  feet.  The 
third  week  I  was  able  to  carry  the  mail.  Half  my  toe 
nails  sloughed  off  with  considerable  of  the  skin. 

"Our  provisions  were  all  drawn  over  the  plains  with 
teams  of  cattle,  mules  or  horses.  We  had  some  sharp 
fellows  that  made  a  corner  on  flour,  and  the  price  was 
forty  dollars  a  sack.  Fortunately  I  had  one  sack  on 
hand  at  Buckskin  Joe.  My  friends  in  California  Gulch 
were  out,  and  wished  me  to  supply  them.  I  tried  to 
buy  a  pack-pony,  but  could  only  find  a  pack-cow,  which 
I  purchased,  and  packed,  and  tied  to  a  post  while  I  ate 
breakfast.  My  old  friend  M.  Moody  volunteered  to 
help  me  to  start.  We  tied  a  long  rope  around  her  horns 
about  the  middle  and  he  took  the  lead  and  I  drove. 


John  Lewis  Dyer  285 

The  cow  got  on  the  war-path,  and  bawling  took  after 
him  on  a  down  grade.  He  ran  as  fast  as  he  could,  and 
I  held  on  as  fast  as  I  could;  and  the  cow  jumped  as 
high  and  as  far  as  she  could.  The  old  man  did  the 
best  he  could  but  the  old  cow  would  Hght  right  at  him 
every  jump.  Finally  he  took  around  the  corner,  and 
she  after  him.  Just  then  the  cingle  broke,  and  the 
pack-saddle  with  the  flour  went  right  down  behind  her. 
Then,  lack-a-day,  she  stopped  and  did  just  as  cows  do 
when  they  are  about  played  out." 

IV 

The  carrying  of  the  mails  was  soon  after  stopped  by 
the  depredations  of  Texan  roughs,  who  held  up  the 
expressman  for  gold-dust  and  ravaged  the  mails.  These 
were  the  distressing  days  of  the  Rebellion,  and  no  sol- 
diers could  be  spared  for  the  protection  of  the  miners. 
These  organized  themselves  and  armed,  succeeded  in 
capturing  some  of  the  desperadoes.  The  preacher 
writes  of  walking  eighty  miles  in  two  days  in  pursuit, 
and  preaching  the  next  day.  To  these  troubles  suc- 
ceeded Indian  raids.  The  Utes  were  on  the  war-path. 
It  was  impossible  to  travel  without  a  guard;  the  city  of 
Denver  had  fortified.  From  first  to  last  it  had  been  a 
hard  year.  Yet  in  taking  stock  of  it  financially  Mr. 
Dyer  notes  with  satisfaction  that,  although  he  had  re- 
ceived but  fifty  dollars  from  his  church,  he  had  saved  by 
his  own  labors  a  thousand  dollars,  eight  hundred  of 


^   286  Missionary  Explorers 

which  he  was  now  able  to  send  back  to  Minnesota  to  pay 
those  old  debts  he  had  left  behind  when  he  came  to 
Colorado.  With  the  money  remaining  he  bought  cows, 
but  he  naively  remarks  that  if  a  minister  has  anything 
it  is  a  detriment  to  him,  since  it  not  only  excuses  giving 
him  a  poor  appointment,  but  his  congregation  from 
paying  his  salary.  His  district  was  now  enlarged  to 
include  New  Mexico,  and  this  again  enabled  him  to 
gratify  his  love  of  adventure. 

Although  the  mountains  were  almost  impassable,  he 
started  in  March,  1865,  for  his  new  field,  accepting  the 
hospitality  of  the  ranches  on  the  way,  having  over- 
come the  perils  between.  On  the  famous  Maxwell  Land 
Grant  he  held  the  first  Protestant  service  to  an  audi- 
ence of  Mexicans  and  Indians,  and  on  the  road  stopped 
and  married  a  runaway  Mexican  couple,  nothing  com- 
ing amiss  to  the  wanderer.  At  Santa  Fe  he  visited  the 
Pueblo  Indians,  and  he  describes  the  Penitentes,  with 
whom  he  spent  two  days  on  his  way  to  Taos.  "Some 
carried  a  joist  sixteen  feet  long,  two  inches  thick  and 
twelve  broad  with  a  piece  of  scantHng  nailed  across, 
the  hind  end  dragging  on  the  ground.  They  were  heavy 
laden  and  one  boy  fell  under  the  weight  of  his  cross. 
He  was  helped  up  and  staggered  to  the  church  door 
where  all  laid  down  their  crosses. 

"Coming  near  a  church  I  saw  three  men  standing  in 
the  road.  One  had  a  large  cross  on  his  shoulder,  and 
was  naked  except  a  rag  round  his  hips  and  a  green  veil 
over  his  face.     As  he  walked  with  his  heavy  cross,  he 


John  Lewis  Dyer  287 

lashed  his  back  with  a  long-tailed  cactus.  The  other 
two  men  had  a  book,  and  one  would  suppose  it  might 
have  been  a  ten-cent  revival  hymn-book.  At  any  rate 
it  looked  as  if  they  were  singing  some  kind  of  a  dirge 
for  the  poor  fellow  carrying  the  cross.  I  rode  along 
side  of  them,  saw  blood  on  his  back,  and  running  down 
on  the  cloth  around  his  hips.  I  wondered  if  this  took 
the  place  of  a  revival,  as  it  was  taking  up  the  cross,  and 
giving  blood  for  their  sins,  and  his  two  brethren  singing 
a  penitential  song.  There  must  have  been  a  hundred 
crosses  laid  up  against  the  side  of  the  cross,  and  as 
many  people  as  there  were  crosses.  When  the  three 
whom  I  had  left  came  in  sight  these  began  to  shout. 
One  man  had  a  large  horse-fiddle.  He  ran  up  on  the 
church  by  means  of  a  ladder,  and  began  to  tune  his 
fiddle.  My  horse  was  so  badly  scared,  and  jumped  so 
much  farther  than  I  thought  he  could,  that  he  came 
wellnigh  landing  me  in  the  church-yard.  But  I  gathered 
as  he  ran  and  went  on.  It  was  the  first  horse-fiddle  I 
had  heard  in  forty  years,  and  I  trust  will  be  the  last. 

"Next  came  preparations  for  sleeping  which  were  in 
the  same  room.  Their  cochones  were  piled  around  the 
wall,  and  were  made  ready  on  the  floor,  which  was  the 
ground,  covered  with  blankets  instead  of  carpet.  The 
cochone  is  what  we  would  call  a  mattress.  It  is  a  foot 
through  of  pure  wool  and  well  stitched.  Although  it 
was  on  the  floor  it  was  a  grand  relish  to  a  weary  traveler, 
and  I  slept  well  with  an  old  man  whose  looks  indicated 
a  hundred  years.     I  thought  of  what  some  had  said  of 


288  Missionary  Explorers 

a  country  where  the  people  never  died,  just  dried  up 
and  blew  away.  I  saw  several  that  looked  as  if  they 
never  would  get  away  unless  they  blew  away.  I  never 
slept  with  a  man  who  seemed  so  near  eternity  as  this 
man.  There  were  three  other  beds  in  this  room.  I 
awoke  early  and  found  my  bedfellow  still  alive.  After 
that  the  first  sensation  was  brought  about  by  rubbing 
my  eyes  with  the  same  fingers  that  had  been  used  at 
supper  to  dip  bread  in  the  chilicolorow,  which  was  red 
pepper  boiled  with  a  piece  of  meat.  It  seemed  that 
sparks  were  coming  out  thick.  I  thought  it  a  good 
joke  on  me  for  not  washing  my  hands.  I  called  for  a 
fire  to  be  made,  and  the  man  told  his  wife  to  make  it, 
which  she  did  at  once. 

**We  had  much  the  same  for  breakfast  as  for  supper; 
and  I  rode  twenty  miles  to  Red  River,  where  I  found  an 
American.  He  had  boiled  pork  and  potatoes;  and  if 
he  did  have  a  Mexican  wife,  I  called  it  a  square  meal. 
I  overtook  an  old  Mexican  with  a  blanket  tied  around 
his  neck  and  his  bosom  full  of  lambs,  illustrating  how 
lambs  were  carried  in  patriarchal  times.  The  Mexicans 
were  kind  and  in  the  settlements — as  a  rule — made  no 
charge.  They  expected  something  however.  A  few 
were  half  educated  or  half  Americanized,  and  they  would 
charge  three  or  four  dollars  a  night.  It  made  me  think 
half  an  education  was  worse  than  none.  I  called  on 
one  family,  and  they  seemed  to  take  great  pains  and 
soon  had  supper.  It  consisted  of  good  coffee,  bread,  a 
little  tolay;  which  was  parched  corn  ground  up  and  wet 


John  Lewis  Dyer  289 

and  chilicolorow.  The  provisions  were  set  on  a  stool  in 
the  middle  of  the  room.  There  were  no  chairs  as  they 
sit  down  flat  when  they  eat.  I  looked  around  and  the 
man  noticed  it,  and  folded  up  a  blanket  for  me  to  sit  on. 
I  sopped  the  bread  in  the  chilicolorow  and  it  was  very 
hot.  The  coffee  was  good.  I  had  to  use  my  fingers  as 
there  was  neither  knife,  spoon,  fork  nor  plate.  Being 
hungry  I  took  to  the  bread  and  soup,  not  being  aware  of 
the  meat  in  the  bottom  of  the  dish.  When  I  quit  the 
woman  came  up  and  put  her  fingers  into  the  soup  and 
took  up  the  meat,  and  offered  it  to  me.  I  thanked  her. 
I  might  have  taken  it,  but  she  stood  up  above  me,  and 
it  looked  comical  that  I  should  take  it  from  between 
her  fingers  with  mine.  But  fingers  were  made  before 
forks." 

The  mission  here  proved  a  failure,  and  the  preacher 
went  back  to  his  old  charge  among  the  mountains  and 
the  miners.  It  was  a  hard  year.  The  grasshoppers 
ate  up  the  crops;  there  were  destructive  hail-storms 
and  cloud-bursts,  and  it  seemed  that  the  preacher 
should  contribute  to  his  people's  support  rather  than 
that  they  should  give  to  him,  so  poor  they  were.  Going 
into  the  mining  camps,  he  would  say:  "Boys,  can't  you 
get  through  with  your  game  in  twenty  minutes,  stack 
your  chips  and  give  us  a  hearing?"  Frequently  they 
would  all  come  and  behave  with  perfect  propriety. 
The  winter  was  spent  on  snow-shoes  preaching  three 
times  a  week. 

"I  had  a  cabin,  which  I  called  home,  at  Musquito. 


290  Missionary  Explorers 

The  post  office  was  called  Sterling.  I  cut  my  own  wood, 
and  had  an  old  fashioned  fireplace  to  sit  by;  a  few 
books  to  read,  and  a  bed  made  of  the  tops  of  fir  trees, 
and  finished  out  with  a  hay  tick — a  very  comfortable 
outfit.  There  was  one  window  containing  six  panes  of 
glass,  ten  by  twelve  inches,  affording  plenty  of  light, 
except  on  stormy  days,  when  it  was  necessary  to  keep 
the  door  open  if  the  wind  would  allow.  I  could  enjoy 
the  hospitality  of  friends  at  my  various  appointments, 
but  when  I  got  around  I  wanted  some  place  that  I  could 
call  home.  The  above  was  my  home  or  answered  that 
purpose.  How  glad  I  was  to  get  back,  stand  my  snow- 
shoes  up  against  the  house,  strike  up  a  fire,  sit  down, 
and  warm  up  a  little;  and  then  if  there  was  not  any 
bread  to  warm  up,  and  satisfy  my  hunger,  to  take  flour 
and  baking  powder,  and  make  a  deUcious  cake.  I  gen- 
erally baked  it  in  a  frying  pan  before  the  fire.  By  the 
time  it  was  baked,  the  meat  was  fried,  the  coffee  boiled, 
and  with  a  can  of  fruit,  or  some  dried  apple-sauce,  the 
table  was  set,  and  I  was  ready  to  thank  God  and  eat." 

This  picture  of  the  happy,  contented  man  is  full  of 
charm.  We  must  contrast  it  with  the  hardships  of  his 
life,  its  perils  and  privations.  During  the  summer  he 
went  to  a  camp-meeting  under  the  shadow  of  Pike's 
Peak  accompanied  by  Bishop  Ames  and  a  company  of 
farmers,  all  armed  against  the  Arapahoes  and  Chey- 
ennes,  then  on  the  war-path. 

"These  and  other  hardy  frontiersmen  ought  to  be 


John  Lewis  Dyer  291 

ever  remembered  for  their  integrity  and  perseverance, 
contending  against  drought,  grasshoppers,  Indians,  and 
the  devil,  six  hundred  miles  distant  from  the  eastern 
settlements.  They  had  been  a  year  or  two  in  the 
gorges  of  the  mountains  in  search  of  gold,  and  had 
spent  all  they  had  brought  across  the  Plains  from  their 
homes.  Now  they  had  set  themselves  to  making 
farms,  which  so  far  as  could  be  positively  known  was 
as  uncertain  as  prospecting.  Four-fifths  of  all  were 
broken  up  or  were  badly  in  debt.  Such  was  the  case 
with  myself.  Surely  the  energy  of  these  early  settlers 
made  it  possible  for  this  to  become  a  State,  with  all  its 
wonders  of  wealth,  its  telegraphs,  railroads,  telephones, 
splendid  cities  and  the  boundless  prospects  of  its  future 
development." 

His  practical  knowledge  of  mining  made  Mr.  Dyer 
useful  to  prospectors  in  locating  mines.  These  ser- 
vices helped  out  his  precarious  income,  and  also  ena- 
bled him  to  be  of  use  to  young  men  who  had  been  un- 
fortunate in  this  respect.  He  had  also  staked  some 
claims  for  himself,  and  realizing  that  age  was  coming 
upon  him  had  become  interested  in  the  Haydon  ranch, 
on  which  he  expected  to  make  his  future  home  and 
liveUhood.  He  had  also  in  his  travels  discovered  some 
remarkable  hot  springs,  on  which,  according  to  the 
custom  of  the  country,  he  had  estabHshed  the  first 
claim.  At  this  juncture  he  was  again  appointed  by 
his  conference  to  New  Mexico.     He  pleaded  that  his 


292  Missionary  Explorers 

age  and  lack  of  education  were  both  against  his  useful- 
ness. This  was  not  conceded,  and  abandoning  his 
worldly  possessions,  with  a  few  books,  bedding,  and 
cabin  comforts,  he  once  more  set  out  on  his  solitary 
travels. 

"The  first  time  going  over  to  San  Luis,  I  met  a  num- 
ber of  Indians.  I  saw  that  they  were  all  mad;  and 
as  I  did  not  care  to  camp  near  them — they  were  strung 
along  all  the  afternoon — I  traveled  until  after  dark 
and  camped  without  any  fire;  took  my  lunch,  lariated 
the  ponies  on  good  grass,  and  slept  comfortably.  In 
the  morning  I  got  my  breakfast,  as  I  had  in  my  pack 
bread,  crackers,  coffee,  sugar,  cheese,  dried  fruit,  and 
ham  and  prepared  to  Hve  anywhere.  I  met  a  man  who 
said  that  the  Indians  were  so  mad  they  would  not  talk; 
that  there  had  been  a  quarrel  between  them  and  the 
whites  at  Saguache,  and  a  company  of  soldiers  had  gone 
up  to  settle  the  fuss.     The  Indians  had  left  mad. 

"On  the  second  day  I  camped  a  short  distance  from 
Camp  Garland.  This  was  the  last  place  in  Colorado 
on  my  trail.  They  announced  me  to  preach  and  about 
ten  Americans,  and — it  being  a  new  thing  to  hear  a 
strange  padre — about  thirty  Mexicans  gathered  in  the 
courthouse,  fifteen  feet  square,  and  a  dirt  floor.  Two 
or  three  prominent  men  helped  to  sing,  and  one  kneeled 
in  prayer.  There  was  good  attention,  and  toward  the 
close  the  preacher  waxed  warm,  and  several  of  the 
Mexican  women  wept,  one  so  that  it  was  noticed  all 


John  Lewis  Dyer  293 

over  the  house.  A  young  man  who  could  speak  both 
languages  went  home  with  her,  and  asked  why  she 
cried  so.  She  said  she  thought  the  strange  preacher 
had  some  friends  that  were  lost,  and  he  was  pleading 
for  help,  and  she  thought  the  man  that  kneeled  in 
prayer  was  engaged  to  help  him,  and  she  felt  so  sorry 
that  she  could  not  help  crying." 

Still  keeping  to  the  Indian  trail,  he  pursued  his 
lonely  way.  At  times  there  was  not  a  house  in  ninety 
miles.  "Just  at  dark,"  he  writes,  "I  got  on  the  top  of 
a  timbered  mountain,  and  the  shades  of  night,  with  the 
timber,  compelled  me  to  light  off  my  pony,  and  lead 
and  feel  the  path.  The  big  owls  began  to  hoo,  hoo, 
and  the  wolves  to  howl  as  if  there  might  be  a  score  of 
them  near  by.  It  was  lonely.  I  felt  they  might  be 
scared;  but  as  a  howl  coming  in  contact  with  a  howl 
would  lose  its  force,  I  started  the  old  long  metre  tune  to 

"*Show  pity  Lord;  O  Lord  forgive; 
Let  a  repenting  sinner  live.' 

I  happened  to  strike  the  key  just  right,  and  the  hymn 
echoed  from  mountain  to  mountain,  and  seemed  to 
fill  the  woods.  The  owls  stopped  and  the  wolves  shut 
their  mouths.  Daniel  did  but  little  when  he  looked  the 
lions  out  of  countenance. 

"The  Apache  Indians  were  frequently  out  on  scout. 
If  sighted  by  them  it  was  necessary  to  out-run  them. 


294  Missionary  Explorers 

kill  them,  or  get  scalped.  There  was  a  reach  of  ninety 
miles  with  but  one  house,  and  that  guarded  by  fifteen 
soldiers.  Our  boys  kept  guard  at  night.  At  the  Lone 
Rocks  twenty  miles  above  Fort  Seldon,  the  company 
spread  tent  cloths  over  the  two  wagons,  and  I  tried  to 
preach  to  them  in  that  desert  place,  the  very  spot 
where  the  Indians  at  various  times  had  leaped  out 
from  behind  the  rocks  and  scalped  the  weary  traveler. 
This  was  a  farewell  to  my  hearers,  as  I  have  never  seen 
one  of  them  since." 

In  this  manner,  preaching  by  the  way-side,  getting 
his  audiences  wherever  they  were  to  be  found,  the 
preacher  made  his  way  to  Santa  Fe.  From  this  point 
he  journeyed  to  Albuquerque,  and  as  far  east  as  El 
Paso,  preaching  and  praying,  accepting  hospitality, 
and  noting  curious  customs  by  the  way.  He  came 
upon  a  "wine  factory."  There  he  found  an  old  Mexi- 
can with  "his  pants  rolled  up  and  his  toe-nails  long 
enough  to  scratch  the  contents  to  pieces  treading  a 
trough  full  of  grapes."  This  he  turns  into  a  lesson  on 
temperance.  "How  many  would  take  a  gulp  of  that 
wine,  and  boast  of  its  purity,  and  lick  their  lips  for 
more,  if  they  could  see  how  it  is  made.^"  Returning 
to  Santa  Fe,  he  travelled  westward  to  Fort  Stanton, 
and  for  over  one  hundred  miles  without  seeing  a  house, 
and  forty-five  miles  without  finding  water.  A  com- 
pany of  Mexican  campers  showed  him  a  spring,  and 
wished  him  to  camp  with  them.  He  suspected  them 
to  be  dangerous  men,  and  went  on,  fortunately,  since 


John  Lewis  Dyer  295 

they  proved  to  be  cattle-thieves,  who  were  afterward 
brought  into  Fort  Stanton.  At  that  time,  in  that 
country,  it  might  be  safe  to  kill  a  man,  but  not  to  steal 
his  cattle.  A  year  was  spent  in  preaching  and  perils, 
when  Mr.  Dyer  was  again  called  home  to  conference, 
riding  his  pony  a  distance  of  four  hundred  and  fifty 
miles. 

"On  the  seventh  day  of  November  1870  I  was  mar- 
ried to  Mrs.  Lucinda  P.  Rankin  of  Cherry  Creek,  Doug- 
las County,  Colorado.  I  had  been  a  widower  over 
twenty  years,  and  had  never  seen  the  time  when  I 
thought  I  could  live  and  support  a  family  without  lo- 
cating. But  since  I  could  almost  keep  myself,  I  thought 
it  was  a  poor  woman  who  could  not  help  a  little.  So 
we  were  married,  and  by  God's  blessing,  Hved  happily 
together  until  she  was  called  to  her  reward."  Accord- 
ingly he  took  up  a  homestead  claim,  but  contrary  to 
his  hopes  was  again  sent  on  his  wandering  life  among 
the  mines  and  ranches.  It  was  another  period  of  dan- 
gers from  snows,  floods,  and  Indians,  for  during  this 
time  occurred  the  Greeley  massacre  by  the  Utes,  which 
thrilled  the  entire  country. 

"The  excitement  crossed  the  range,  for,  somehow 
people  will  get  more  excited  and  run  quicker  in  an 
Indian  scare  than  they  would  if  Lucifer  was  right  in 
sight.  For  instance  at  Alma,  when  the  people  were 
badly  perplexed  what  to  do,  a  man  got  some  whiskey 
in  him  and  concluded  to  give  the  people  a  scare.  So 
he  shot  a  hole  in  his  coat,  and  tore  through  the  town 


296  Missionary  Explorers 

crying  at  the  top  of  his  voice:  'The  Indians  are  coming, 
two  or  three  hundred  strong.  Everybody  will  be 
killed.' 

"The  men  were  frightened,  and  began  to  gather 
teams  to  carry  passengers;  every  horse,  mule,  and  jack 
was  saddled.  Pack  saddles  were  in  demand.  Women 
frantic  with  fear,  used  every  sort  of  conveyance; 
scarcely  bonneted,  they  rode  sometimes  two  on  a  pony, 
not  particular  if  both  feet  were  not  on  one  side.  The 
motley  crowd  whipped  past  one  another,  their  eyes  al- 
most popping  out  with  fear,  all  bound  for  Fair  Play. 
Before  they  got  there  the  people  of  Fair  Play  had  heard 
the  news,  and  fled  to  the  big  stone  court  house.  And 
now  the  women  wanted  a  fort  made  of  cordwood,  and 
some  of  the  men  to  go  and  see  if  the  Indians  were  near. 
Before  the  volunteers  could  start,  see  husband  and  wife 
embracing  one  another  as  they  supposed  for  the  last 
time  on  earth;  and  some  on  their  knees  praying  as  they 
had  never  prayed  before.  The  reason  of  this  was  that 
they  believed  that  the  Indians  were  just  behind  with 
tomyhawk  and  scalping  knife." 

Such  was  life  in  Colorado  at  that  day.  Among  these 
calamities  his  son,  a  probate  judge,  was  murdered  in 
one  of  the  feuds  among  the  settlers;  the  conference  sup- 
plied no  money,  so  that  when  not  preaching  the  preacher 
worked  by  the  day  to  support  himself  and  wife.  Yet 
he  writes:  "I  went  back  to  Summit  County  Circuit, 
and  having  managed  to  live  throughout  the  year,  keep 
out  of  debt,  and  able  to  work,  I  was  quite  happy  at  an 


John  Lewis  Dyer  297 

altitude  of  ten  thousand  feet.  I  never  enjoyed  myself 
better  at  any  place. 

"The  following  December  we  moved  to  Douglas 
County  to  our  ranche,  and  tried  hard  to  make  a  living, 
but  found  it  rather  hard  at  my  age,  over  seventy.  I 
milked  seven  cows  and  had  a  garden.  I  raised  corn,  oats 
and  buckwheat,  and  by  dint  of  hard  work  made  a  living 
for  two  years,  but  it  disagreed  with  me.  I  became  such 
an  invahd  I  could  not  ride  horseback.  Of  course,  there- 
fore I  could  not  make  much  of  a  cow-boy.  Some  time  in 
June  we  had  a  terrific  hail-storm.  Our  garden  and  corn 
looked  nice,  and  all  at  once  the  storm  came — hail  and 
a  Httle  rain.  My  better  half  ran  out  with  old  pans  and 
rags  to  save  the  garden.  The  lightning  was  frightful 
and  the  cracking  thunder  so  alarmed  the  old  lady  that 
she  ran  into  the  house,  pelted  all  the  way  with  big  hail- 
stones. I  was  doing  my  best  to  make  the  same  shelter, 
but  her  tragic  flight  was  more  than  I  could  stand.  I 
laughed  the  thunder  down.  Yet  it  was  well  that  she 
got  in,  for  the  hail-stones  fell  with  sufficient  force  to 
split  shingles  and  break  windows.  The  ground  was 
covered  to  the  depth  of  four  inches.  All  our  crop  was 
cut  down  even  with  the  ground.  After  all  was  clear  we 
heard  a  noise  up  the  creek,  and  saw  the  hail  and  water 
coming  about  four  feet  up  abreast,  almost  a  perpen- 
dicular front,  and  another  wave  on  top  of  that,  till  it 
filled  the  banks  full  seven  feet  high,  and  it  plowed  the 
creek  bank  much  wider  than  it  was  before." 

It  is  a  reUef  after  all  this  unremitting  storm  and 


298  Missionary  Explorers 

stress  of  an  active  useful  life,  yet  accepted  with  such 
unfailing  cheerfulness  and  content,  that  now,  old  and 
infirm,  Father  Dyer — for  such  had  become  his  title — 
applied  for  and  received  the  chaplaincy  of  the  Senate 
at  Denver,  where  we  may  now  leave  him. 


INDEX 


INDEX 


Adams,  Reverend  Ellphalet,  33. 
Alder,  Jonathan,  237. 
Alexander.     See  Wamsutta. 
Alma,  295. 
Ames,  Bishop,  290. 
Amherst,  General,  49,  51. 
Anawangamane,  warrior,  206. 
Apache,  tribe,  293. 
Appergale,  Jesse,  177. 
Archbishops,  English,  65. 
Arkansas  River,  167. 
Armstrong,  Noah,  269. 
Ashburton  treaty,  164,  173. 
Atkinson,  Doctor,  176. 

Babbitt's  Settlement,  245. 

Baddow,  Little,  4. 

Baptists,  contests  with,  252. 

Barber,  Jonathan,  33. 

Barnes,  Captain,  243,  244. 

"Barring  out,"  238. 

Bear  River  country,  140. 

Beloit,  Wis.,  227. 

Ben's  Town,  3 1 . 

Bent,  George,  167. 

Bent  and  Savery's  Fort,  167. 

Ben  Uncas,  3d,  33. 

Ben  Uncas,  34. 

Berdt,  Dennis  de,  63. 

Bible,  Eliot's,  23,  28;   Sioux,  227. 

Big  Cottonwood  camp,  168. 

Black  Eagle,  208. 

Blackfeet  tribe,  134. 

Black  Hawk  war,  243. 

Blue  Mountains,  151,  153,  180. 

Blue  River  Mission,  272. 


Boise,  Fort,  180. 

"Boston,"  packet,  63. 

Boyle,  Robert,  26. 

Brainerd,  David,  birth,  95;  conver- 
sion, 97;  missionary,  lOO;  goes  to 
Delawares,  102;  life  with  Dela- 
wares,  104-109;  revival,  111-113; 
to  Susquehannas,  115;  illness, 
116;  death,  117. 

Brainerd,  Hezekiah,  95. 

Brant,  Joseph,  52. 

Brant,  Molly,  52. 

Bridgehampton,  69. 

Brothertown,  75;  reorganized,  79; 
first  wedding  at,  80;  choosing 
town  officers,  82;  in  Wisconsin,  91. 

Buckskin  Joe  camp,  266,  270. 

Buell,  Reverend  Samuel,  41,  44. 

Burgess,  Reverend  Dyer,  188. 

Burnett,  Peter  B.,  178,  179. 

Burr,  Reverend  Aaron,  43,  99. 

Calef,  Captain  Robert,  67. 
Calhoun,  Lake,  159. 
Calicott,  R.,  6. 
California  Gulch,  267,  270. 
Cama,  fruit  of,  153. 
Cambridge,  England,  28. 
Campbellites,  259. 
Camp-meeting,  234,  253. 
Canton,  111.,  243. 
Carret,  Hannah,  61. 
Cask  Creek,  269. 
Cayuse,  tribe,  153. 
Cedar  River,  flood  in,  260. 
Celam,  Major,  128. 


301 


302 


Index 


Chapman,  revivalist,  253. 
"Chariton,"  boat,  124. 
Charity  Indian  School,  38,  68. 
Charles  I,  3. 
Charles  II,  23. 
Chepian,  devil,  10. 
Cherry  Creek,  Colo.,  295. 
Chippewa  Indians,  262,  263. 
Chivington,  Colonel,  271. 
Christian  card  game,  84. 
Clarke,  General  George,  122. 
Clearwater  River  mission,  158. 
Coleman,  Mr.,  244. 
Columbia  River,  157. 
Cone,  Edwin,  238. 
Connecticut  tribes,  73. 
Coon-hunting,  235. 
Cow,  pack,  284. 
Cox,  Mrs.,  246. 

Crossweeksung,  ill,  112,  I14,  I16. 
Cutshamokin,  12,  17. 

Dakota,  tribe,  189;  tents  of,  199;  visit 
to,  201;  customs  of,  206;  troubles 
with,  215;  prisoners,  226-228. 

Dalles,  The,  157,  181. 

Danville,  111.,  239. 

Dartmouth,  Earl  of,  College,  64, 
67,69. 

Day,  Mr.,  241. 

Dead  Man's  Gulch,  268. 

Dean,  James,  85. 

Deer-hunting,  237. 

Delaware,  tribe,  100,  104-108. 

Denver,  Colo.,  266,  271. 

Drummond,  Sir  William,  128. 

Dubuque,  Iowa,  254. 

Dunbar,  Mr.,  130,  131. 

Dyer,  John,  231;  Samuel,  232; 
Robert,  235. 

Dyer,  John  Lewis,  descent,  231; 
boyhood,  232-239;  removal,  239, 
242;  Black  Hawk  war,  243;  In- 
dian scares,  245;  conversion,  247; 
marriage,  248;  miner,  249;  Minne- 


sota, 251-253;  on  circuit,  253-258; 
conflict  of  sects,  259;  among  the 
Rockies,  260-270;  evangelist,  264; 
Pike's  Peak,  265;  home,  272; 
South  Park,  275;  mail-carrier, 
276-281;  New  Mexico,  286;  at 
Sterling,  290;  prospector,  291; 
adventures,  293;  marries,  295; 
rancher,  297;  chaplain,  298. 
Dyer's  Mills,  232. 

Eagle  Help,  203. 
East  Hampton,  43. 
Ebell,  photographer,  219. 
Edwards,  Reverend  Jonathan,  lOO; 

Jerusha,    114. 
Eel  clan,  45. 
Ells,  Mrs.,  159. 
Eliot,  John,  birth,  4;   emigrates,  4; 

Pequots,    5;     "heckled,"    8,    9; 

founds    Nonantum,    10;  goes   to 

Merrimacs,  18;    as  carpenter,  20; 

translates     Bible,     23;      Philip's 

friend,  26;   death,  28. 
Elliott,  Doctor,  sermon  of,  268. 
El  Paso,  294. 
Endicott,  Governor,  22. 
Evans  Gulch,  278. 

Fair  Play,  296. 

Farnham,  Thomas  J.,  160,  161. 

Feather  Cap,  180. 

Fiske,  Reverend  Mr.,  96. 

Fitzpatrick,  Captain,  128. 

Flandreau,  Major,  213. 

Flathead,  tribe,  122,  134. 

Foster,     Cassandra,     232;     Majors 

243;  Zebulon,  245;  Hariett,  248. 
Fowler,  James,  43 ;  Mary,  43 ;  David, 

46,58,61,78,83,85,90. 
Frank,  tavern-keeper,  51. 
Franklin,  trouble  in,  249. 
Fremont,  John  C,  159,  174. 
French  Gulch,  272. 
Fur  Company,  131. 


Index 


303 


Galbreath,  Indian  agent,  215. 
Garland,  Camp,  292. 
Gardner,  Abby,  213. 
Gazette^  Connecticut,  89. 
"General  Lyon,"  The,  277. 
George  III,  64. 
Georgia  Gulch,  272. 
Gold-mining  excitement,  276. 
"Good  Peter,"  45. 
Gookin,  Judge,  26. 
Goshen,  102. 
Grand  River,  167. 
Grande  Ronde,  153,  178. 
Grant,  Captain,  162,  165. 
Grass,  Mr.,  Indian,  213. 
Gray  Foot,  158. 
Gray,  W.  H.,  124,  158. 
"Great  Awakening,"  35,  98. 
Great  South  Pass,  132,  133,  177. 
Greeley  massacre,  295. 
Grover's  logging  camp,  262. 
Gum's  Fort,  243. 
Gunnison  country,  267. 

Hale,  Doctor  Edward,  172,  173. 

Hall,  Fort,  144,  165,  178. 

Hard  times,  246. 

Hariett,  Lake,  189. 

Harris,  Major,  128. 

Hart,  Miss.     See  Spalding. 

Hay  River,  263. 

Hazelwood  Republic,  211,  213,  217. 

Hob  art,  Reverend  Peter,  95. 

Holt,  Mrs.,  261. 

Home  building,  240. 

Housatonic  tribes,  99. 

Hudson  Bay  Company,  161. 

Hudson's  River,  102. 

Hunter,  Mr.  and  Mrs.,  220. 

Hymns  by  Occum,  72. 

Indian  College,  24;   woman,  113. 
Inkpadoota,  warrior,  211. 
I-tis,  John,  123,  125,  146,  151. 


Jefferson  College,  188. 
"Jehu,"  sachem,  19. 
"Jerks,"  the,  234. 
Jewett,  Reverend  Mr.,  63. 
Johnson,  Joseph,  73. 
Johnson,  Sir  William,  51,  52. 
Juncauta,  island,  104. 

Kaunaumeck,  village  of,  100. 
Kent's  Gulch,  268. 
Kentuck,  Indian,  145. 
Kirkland,  Samuel,  46,  90. 
Kirkpatrick,  Reverend  William,  44. 

Lac  qui  Parle,  192,  203,  222. 
Lake  Creek,  267. 
Laramie,  Fort,  131,  176. 
Lawrence  University,  249. 
Leadville.     See  California  Gulch. 
Leaf  Shooter's  band,  211. 
Lenora,  village,  254. 
Lincoln  City,  273-275. 
Little  Crow,  214,  216,  225. 
"London  Packet,"  67. 
Lone  Rocks,  294. 
Lone  Tree  valley,  152. 
Longley,  Mary,  188;   Thomas,  208. 
Love,  Reverend  Benjamin,  33. 
Lovejoy,  Amos  Lawrence,  164,  165- 
169. 

"Macedonian  Cry,"  123. 
Mail-carrying,  275-277. 
Manitou,  7. 
Marble,  Mrs.,  212. 
Marshall,  Captain  John,  63. 
Marysville,  Ohio,  239. 
Mason,  Captain  John,  32. 
Massasoit,  sachem,  20;  boys  of,  24. 
Mather,  Cotton,  24. 
Maxwell  Land  Grant,  286. 
Mazakootamane,  Paul,  213,  286. 
McClure,  David,  40,  67. 
McDufiie,  Senator,  162. 
McKay,  Thomas,  141. 
McLaughlin,  Doctor,  157. 


304 


Index 


McLeod,  John,  141,  144,  146,  148, 
149. 

Metacum,  24. 

Mexican  hospitality,  288,  289. 

Mining  prospector,  291. 

Mohawk  River,  88. 

Mohegan,   tribe,   19,  31,  32;   Land 

Case,  62. 
Montauk  tribes,  41. 
Moody,  Mr.,  284. 
Moore,  Mr.  and  Mrs.,  216. 
Moore,  local  preacher,  253. 
Moses,  Paul,  70. 
Mount  Hood,  155. 
Musquito  Pass,  267-277,  28 1. 

Natick,  Indian  town,  20. 

Newman's  Mills,  251. 

New  Mexico,  286. 

New  Testament,  Eliot's,  23;  Sioux, 

227. 
New  York,  48,  278. 
Nez  Perces,  158,  160. 
Nobles,  Mrs.,  213. 
Nonantum,  7,  12,  27. 

Occum,  Jonathan,  31;  Joshua,  31; 
Sarah,  3 2, 3 5 ;  Esther,  64;  Mary,  64. 

Occum,  Samson,  birth,  31;  child- 
hood, 32;  at  school,  33;  converted 
36;  Charity  School,  36;  at  Mon- 
tauk, 42;  marries,  43;  ordained, 
44;  at  New  York,  46;  diary,  46- 
52;  with  Oneidas,  53,  62;  returns, 
56;  quarrel,  63;  at  London,  63, 
64;  falls,  69;  preaches,  71;  emi- 
grates, 73;  founds  Brothertown, 
76;   diary,  81-88;   death,  87. 

Ojibwas,  tribe  of,  201-203,  207. 

Omaha,  265. 

Oneida,  tribe,  75, 76, 77,  84,  86, 88, 89. 

Oneida  Old  Castle,  52. 

Oregon,  in  Congress,  162,  163. 

Oro  City,  277. 

Otherday,  John,  213. 


Pambrum,  Mr.,  156,  157. 
Parker,  Reverend  Samuel,  123. 
Pawnees,  131. 
Pa-yuha,  Indian,  197. 
Pekin,  111.,  239. 
Pence's  Fork,  241,  242. 
Penitentes,  286,  287. 
Phelps,  county  surveyor,  239. 
Philip,  King,  24,  26. 
Pike's  Peak,  265,  266. 
Platte  River,  127,  130,  175. 
Poague,  Miss,  195. 
Pond,  Gideon  H.,  194. 
Porter,  Secretary  of  War,  174. 
Portraits  of  Occum,  67. 
Powder  River,  152. 
Powwows,  104-105. 
Prairie  schooners,  239. 
Praying  Indians,  14,  25. 
Prentiss,  Judge,  124. 
Prentiss,  Narcissa,  124. 
Prescott,  Mrs.,  192. 
Printer,  James,  24. 
"Prophet's  chamber,"  21. 

Ranche,  Dyer's,  298. 

Rankin,  Lucinda  P.,  295. 

Red  River,  288;  of  the  North,  164. 

Release,  Camp,  224. 

Rendezvous,  the,  134-137,  138,  140. 

Rice  Lake,  262. 

Richard,  151. 

Ridgeley,  Fort,  21 1,  219. 

Rienville,  Joseph,  196,  197,  204. 

Riggs,  Alfred,  201,  203;  Isabella, 
204;  Mary,  diary,  189-194; 
Stephen,  childhood,  187;  marries, 
188;  mission,  190,  195-196;  trans- 
lating, 197;  to  Fort  Snelling,  204; 
returns,  209;  founds  Hazelwood, 
211;  Indian  troubles,  215;  escape, 
217-223;  chaplain,  223;  death, 
227. 

Ripley,  Ohio,  188. 

Rodman,  Doctor,  51. 


Index 


30s 


Root  River,  256. 
Ross's  Ferry,  244. 
Rotten  Belly,  chief,  145. 
Roxbury  Church,  5. 

St.  Anthony,  261. 

St.  Leger,  General,  78. 

St.  Peter's  River,  192. 

Saguache,  quarrel  at,  292. 

Salina,  Countess  of  Huntingdon,  64. 

San  Luis  Indians,  292. 

Santa  Fe,  286. 

Savery,  Mr.,  168. 

Scarlet  End,  214. 

Schuyler,  Fort,  78. 

Scotch  Commissioners,  lOO,  106, 117. 

Scotch  Society,  46. 

Scott,  Rie,  25. 

Scout's  Camp,  226. 

Secretary  of  War,  letter  to,  181. 

Senate  Document,  169-171. 

Shakapoe,  223. 

Sheldon,  ball  at,  255. 

Sherman,  Major  T.  W.,  214. 

Shinnecock  tribes,  41. 

Ship,  French,  19. 

Sibley,  General,  204,  223,  225,  226. 

Simpson,  Sir  George,  163. 

Sioux.     See  Dakotas. 

Sissetons,  tribe,  214,  216. 

Six  Nations,  109. 

Skesuck,  Sally,  86. 

Sky  Blue  meeting-house,  40,  46. 

Smith,  John,  38-40. 

Snake  River,  146-150. 

Snelling,  Fort,  191,  203. 

Snow-shoes,  273,  276,  281-284. 

Soldier's  Lodge,  210,  217. 

Sounding  Heavens,  211,  212. 

South  Park,  275. 

Spalding,  Reverend  H.  H.,  124,  152; 

Mrs.,  125,  132,  149,  ISO,  152. 
Speene,  John,  20. 
Spelling-matches,  238. 
Spirit  Lake,  211. 


Standing  Buffalo,  216. 
Stanton,  Fort,  295. 
Sterling,  295. 
Steubenville,  Ohio,  187. 
Stewart,  Captain,  128. 
"Stockbridgers,"  84. 
Sugar-making,  207. 
Sumner,  Charles,  163. 
Susquehannas,  115. 
Symons,  Indian  boy,  68. 

Tacitutas,  also  Richard,  123,  125, 

146,  151. 
Tahattawan,  sachem,  15. 
Tahey,  John,  crops,  83. 
Tai-quin-sa-walish,  at  St.  Louis,  123. 
Tamakoche,  198. 
Tantamy,  Moses  Tinda,  112. 
Tantaquidgeon,  Lucy,  32. 
Taos,  167,  286. 
Texan  roughs,  285. 
Thing,  Captain,  144. 
Thurman,  Father,  244. 
Tomockham,  31. 
Toteswamp  punishes  son,  22. 
Townsend,  naturalist,  156. 
Traverse  des  Sioux,  193,  204. 
Trumbull,  John,  78. 
Twin  Lakes,  267. 
Tyler,  President,  173. 

Uintah,  Fort,  165. 
Uncas,  sachem,  20,  31. 
Uncompahgre,  Fort,  166. 
Utes,  tribe  of,  166. 

Vancouver,  Fort,  157,  181. 
Van  Santvoord,  Hants,  49. 

Waban,  7,    10,  27,  28. 
Wagon,  historic,  125,  141,  149. 
Waiilatpu  mission,  157,  180. 
Waldo,  Mr.,  176. 


3o6 


Index 


Walla  Walla,  Fort,  158,  181. 

Wampanoag,  tribe,  24. 

Wampum  belt,  55,  56. 

Wamsutta,  Alexander,  24. 

Washington,  George,  77. 

Washington  Gulch,  268. 

Webster,  Daniel,  164,  173,  182. 

Wedding  in  camp,  264. 

Westerfield,  Mr.,  243. 

Weston,  Mrs.,  175. 

Wheelock,  Eleazar,  36,  52,  53,  56, 
63. 

Wheelock,  Ralph,  54. 

White,  Dr.  Elijah,  180. 

Whitefield,  Reverend  George,  35, 
63,  64,  98. 

Whiting,  Colonel,  51. 

Whitman,  Marcus,  123;  journey  to 
St.  Louis,  123;  with  fur  convoy, 
126-13 1 ;  Fourth  of  July,  136; 
at  rendezvous,  137;  at  Snake 
River,  149;  at  Fort  Walla  Walla, 
156;  farmer,  160;  mountain  ride, 
166-179;     at    Denver,    173;     at 


Washington,    173;     returns,    175; 

adventures,     179;      home,     180; 

death,  182. 
Whitman,  Narcissa,  diary,  125-13 1, 

141-149,        150-157,        158-160; 

teacher,  161;   death,  182. 
Whittaker,  Reverend  Nathaniel,  63. 
Whittlesey,  tutor,  98. 
"Wilderness,  The,"  239. 
Wilkes,  Commodore,  160. 
William,  Fort,  145. 
Williams,  Reverend  Eleazar,  91. 
Williamson,  Reverend  Thomas,  195, 

221;  Jane,  210. 
Woodbridge,  Joseph,  no;  Timothy, 

no. 
Wyeth,  Captain,  141,  144. 

Yale  College,  41,  98. 

Yellow  Medicine,  210,  214,  224. 

Zimbro  River,  261. 
Zitkadan  Washtay,  197. 
Zoe,  Dakota,  218. 


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CHARLES  SCRIBNER'S  SONS.   NEW  YORK 


.THIS  BOOK  K^BU^^3BI.0W 

^TTfTp'oF  25  CENTS 

^^'-'-  ^^^t   ON  THE  DATE  ^UE.  THE  ^^^„ 

d;,y   and  to   $io 

OVERDUE. 


DEC  1 11952  LU 


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U.C.  BERKELEY  LIBRARIES 


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26^410         :^^5 


UNIVERSITY  OF  CAIvIFORNIA  IvIBRARY 


